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THE 


COMPLAINT  OF  PEACE; 

TO    WHICH    IS    ADDED, 

ANT1POLEMC8J 

OR, 


THE  PLEA  OF  REASON,  RELIGION,  AND  HUM  AMI "\  , 
AGAINST   WAtt. 


TRANSLATED  S 

¥ROM  THE  LATIN  OF  THE  CELEBRATED  ERASMUS 

FIRST    AMERICAN    EDITION. 


Tiere  the  soldiers  are,  this  moment,  setting1  fire  to  the  villages,  laj  ing 
waste  the  corn-fields,  demolishing-  the  churches,  arid  butchering  the  imof- 
fending  people ;  and,  in  the  mean  t'.me,  his  Majesty  is  perfectly  at  his  ease, 
playing  at  cards  or  backgammon,  dancing  at  a  ball,  amusing  himself  with 
buffoons,  hunting  in  his  forests,  indulging  his  amours,  or  sitting  over  his 
bottle.  O  ye  Brutus's,  what  pity  that  your  race  is  exti  ict  J  O,  thou  thun- 
derbolt of  heaven,  hast  thou  lost  thy  force,  or  mist  thy  aim  .'---Erasmus. 


PUBLISHED  BY 

CHARLES    WILLIAMS,  BOSTON  J 

AND 

D.  ALI.INSON,  BURLINGTON,  NEW-JERSEY- 

1813. 


Printed  bv  J.  Bklcuf.r. 


PREFACE. 

U  nder  the  impulse  of  a  desire,  (the  siUr 
eerity  of  which  I  call  God  to  witness,)  to  prevent  the 
effusion  of  human  blood,  and  those  unnecessary  mise- 
ries, without  a  name  and  without  number,  which  poor 
human  nature  brings  upon  itself,  in  addition  to  the 
multitude  of  physical  and  other  unavoidable  evils ;  I 
here  present  the  English  reader  with  an  admirable 
Treatise  of  one  of  the  greatest  men  that  ever  adorned 
Europe,  the  celebrated  Erasmus. — The  title  he  gives 
it,  in  the  original  language,  is  Querela  Pads,  undigue 
gentium  ejects  profligates  que.  I  collect  from  internal 
evidence,  that  it  was  written  about  the  year  1517  ;  and 
I  find,  from  a  curious  passage  in  one  of  his  Latin  letters, 
that  it  was  occasioned  by  the  following  remarkable 
circumstance,  scarcely  recorded  in  history : 

"  It  was  a  favourite  project,"  says  he,  "  about  that 
time,  to  assemble  a  Congress  of  Kings  at  Cambray. 
It  was  to  consist  of  Maximilian  the  Emperor,  Francis 
the  First  king  of  France,  Henry  the  Eighth  of  England, 
and  Charles,  the  sovereign  of  the  low  countries ;  of 
which  I  am  a  native.  They  were  to  enter,  in  the  most 
solemn  manner,  into  mutual  and  indissoluble  engage- 
ments to  preserve  Peace  with  each  other,  and  conse- 
quently, Peace  throughout  Europe.  This  momentous 
business  was  very  much  promoted  by  a  man  of  most 
excellent  character,  William  A,  Ciervia  \  and  bv  one. 


who  seemed  to  have  been  born  to  advance  the  happi- 
ness of  his  country,  and  of  human  nature,  John  Sylva- 
gius,  Chancellor  of  Burgundy.  But  certain  persons, 
who  get  nothing  by  Peace,  and  a  great  deal  by  War, 
threw  obstacles  in  the  way,  which  prevented  this  truly 
kingly  purpose  from  being  carried  into  execution. 
After  this  great  disappointment,  I  sat  down  and  wrote, 
by  desire  of  John  Sylvagius,  my  Querela  Paris,  or 
Complaint  of  Peace.  But,  since*  that  period,  things 
have  been  growing  worse  and  worse  ;  and  I  believe  I 
must  soon  compose  the  Epitaph,  instead  of  the  Com- 
plaint of  Peace  ;  as  she  seems  to  be  dead  and  buried, 
and  not  very  likely  to  revive." 

Thus  far  the  illustrious  Author,  in  a  familiar  letter 
to  a  friend.  He  dedicates  the  Complaint  of  Peace  to 
Philip  of  Burgundy,  bishop  of  Utrecht ;  a  man  who 
bore  an  excellent  character,  who  had  refused  the  bish- 
opric, which  was  forced  upon  him  ;  who  had  said  with 
truth,  Nolo  Ejiiscofiari)  and  who  was  what  he  ought 
to  be,  as  a  christian  man  and  a  christian  prelate,  a 
zealous  promoter  of  peace,  notwithstanding  it  was,  as 
usual,  vehemently  opposed  by  the  courtiers  of  his  time. 
Erasmus  concludes  his  dedication  to  the  bishop  with 
saying,  in  allusion,  I  suppose,  to  the  above-mentioned 
project  of  a  Congress  of  kings,  for  the  establishment 
of  perpetual  and  universal  peace  :  w  You  and  I  have 
lately  seen,  that  certain  persons,  much  more  formida- 
ble to  their  friends  and  fellowr-countrymen  than  to  any 
enemy,  have  left  nothing  unattempted  to  prevent  the 
final  cessation  of  war ;  and,  in  another  case,  we  have, 
seen  with  what  difficulty,  those  who  were  real  friends 
to  their  country  and  king,  could  lately  obtain  that 
peace  which  is  always  desirable,  and,  in  the  present 
conjecture,  necessary.  It  wras  this  shameful  behaviour, 
which  induced  me  to  write  my  Complaint  of  Peace, 


every  where  banished  from  society ;  that,  by  this 
means,  I  might  express  and  mitigate  the  uneasiness  I 
unavoidably  felt  on  the  occasion.  I  present  the  little 
book  to  you,  as  a  first-fruits  offering,  due  to  my  new 
bishop  ;  hoping  that  your  Lordship  will  be  the  more 
inclined  to  preserve  peace,  thus  difficultly  obtained, 
when  I  remind  you  how  much  trouble  it  has  cost  us 
to  procure  it. — Farewell." 

The  worthy  prelate  was  not  offended,*  like  the 
haughty  high  priests  who  pray  for  war,  and  preach 
revenge  ;  who,  while  they  hold  a  shepherd's  crook  in 
their  hand,  endeavour  to  give  new  edge  to  the  sword 

*  Erasmus  writes  thus  to  Gerardus  Noviomagus,  the  bish- 
op's secretary  : 

"  I  am  very  glad  to  find  that  my  little  book,  the  Complaint 
of  Peace,  did  not  displease  the  good  bishop  ;  and  I  already 
think  I  am  amply  recompensed  for  my  pains,  since  he  re- 
ceives it  favourably,  whose  approbation  I  was  anxious  to  ob- 
tain." 

Noviomagus,  the  secretary,  thus  answers  Erasmus,  ***. 

"  Your  Complaint  of  Peace  very  much  delighted  not  only 
the  bishop,  but  also  the  learned  men  in  his  confidence  and 
household,  and  Philip  Montius,  the  procurator  of  the  court, 
who  are  all  very  much  prepossessed  in  your  favour.  You 
may  assure  yourself,  my  very  learned  friend,  that  our  bishop 
will  do  you  all  the  service,  that  you  can  expect  from  a  great 
man.  strongly  inclined  to  promote  your  interest.  Scarcely  a 
day  passes,  but  he  talks  of  you.  He  intends  to  invite  you  to 
his  palace  next  Lent,  as  soon  as  the  swallows  come,  and  to 
shew  you,  by  deeds,  how  much  he  respects  you,  and  how 
highly  he  thinks  of  your  talents  and  erudition."  The  sec- 
retary, in  apology  to  Erasmus,  for  not  writing  before,  says, 
he  was  afraid  to  write  to  so  great  a  man.  "  Ego  pusillani- 
mus  non  audebam  tibi  scribere,  quod  indignum  me  existi- 
marem  qui  tanto  viro  scriberem." 

The  secretary,  like  most  gentlemen  in  such  situations, 
seems  to  think  that  Erasmus  could  not  wish  for  the  Prelate's 
1* 


VI 

of  the  warrior;  who  convert  the  mitre  to  a  helmet, 
and  who  may,  without  the  least  violation  of  truth  or 
charity,  be  called  wolves  in  sheep's  clothing.  He  was 
so  far  from  being  offended  with  the  free  sentiments  of 
this  book,  that  he  thanked  the  author,  in  the  most 
friendly  terms,  and  not  Satisfied  with  that  empty  re- 
compense, offered  him  a  living,  which  he  civilly 
refused.  Erasmus  sought  no  preferment,  though  he 
deserved  the  highest ;  he  sought  the  good  of  his  fellow- 
creatures,  and  was  sufficiently  rewarded  by  his  own 
conscience  and  their  approbation.  The  bishop,however, 
would  not  let  him  go  without  some  token  of  his  regard, 
some  return  for  his  Complaint  of  Peace ;  and,  therefore, 
fearless  of  offending  courts  and  ministers,  sent  him  a 
most  beautiful  ring,  set  with  a  sapphire,  which  his 
own  brother,  his  predecessor  in  the  bishopric,  had 
constantly  worn,  and  which  he  desired  Erasmus  to 
wear  for  his  sake. 

I  am  happy  in  being  able  to  insert  in  the  margin, 
the  very  letter  of  thanks  which  the  bishop  sent  to 
Erasmus  on  receiving  the  Querela  Pacis,  or  Pads 
Querimonia.  Erasmus,  himself,  gives  it  both  these 
titles  indiscriminately.  The  following  translation  of 
the  bishop's  letter,  is  designed  for  the  English  reader 
*>nly  : 

Philip  of  Burgundy,  bishop,  of  Utrecht,  to  Erasmus  of 

Rotterdam,  sendeth  healtn. 

"  My  very  learned,  my  very,  dear  friend  Erasmus,  I 

duly  received  your  letter,  which,  I  assure  you,  gave 

me  great  pleasure,  and  afforded  me  much  relief  in  the 

esteem,  without  wishing,  at  the  same  time,  for  preferment 
and  the  privileges  of  a  Paradise. 


VJ1 

jnidst  of  those  numerous  cares,  with  which  I  am  al- 
most overwhelmed.  Your  Complaint  of  Peace  delights 
not  only  myself,  to  whom  it  is  expressly  dedicated,  but 
all  sincere  professors  of  Christianity.  Sorry  should  I 
be,  that  you  should  suffer  your  learning  to  remain  in 
obscurity.  I  earnestly  exhort  you  to  finish  the  works 
you  have  in  hand,  to  the  honour  and  advantage  of  our 
age,  and  the  admiration  of  posterity.  For  myself,  it 
shall  be  my  endeavour,  with  the  blessing  of  almighty 
God,  not  to  fall  short  of  my  pious  brother's  excellence, 
in  the  Episcopal  function.  I  have  written  to  you  in 
few  words,  but  with  great  affection  and  regard,  both 
for  myself  and  your  abilities.  Farewell,  most  excellent 
Erasmus,  and  continue,  as  you  do,  to  love  me. 
From  my  Chateau^ 

Vellenhoe,  6th  December,  1517.'* 

If  the  kings  and  bishops  of  Erasmus's  time  felt  dis- 
pleasure at  this  book,  they  dissembled  it ;  for  they 
always  shewed  him  singular  favour,  and  he  was  im- 
portunately invited  to  spend  his  days  in  the  most 
illustrious  courts  of  Europe.  In  fact,  they  could  not 
but  acknowledge,  that  he  had  reason  on  his  side ;  and 
though  they  obeyed  their  passions,  yet  they  stood  in 
awe  of  truth,  great  in  herself,  and,  when  brought  from 
her  retirement,  whither  the  cruel  and  false  policy  cf 
courts  had  driven  her,  by  such  a  champion  as  Erasmtss 
ultimately  invincible.- 


THE 


COMPLAINT    OF    PEACE. 


PEACE  SPEAKS  IN  HER  OWN  PERSON. 

-1  hough  I  certainly  deserve  no  ill  treatment 
from  mortals,  yet,  if  the  insults  and  repulses  I  receive 
•were  attended  with  any  advantage  to  them,  I  would 
content  myself  with  lamenting  in  silence  my  own  un- 
merited indignities  and  man's  injustice.  But  since,  in 
driving  me  away  from  them,  they  remove  the  source 
of  all  human  blessings,  and  let  in  a  deluge  of  calami- 
ties on  themselves,  I  am  more  inclined  to  bewail  their 
misfortune,  than  complain  of  ill  usage  to  myself;  and 
I  am  reduced  to  the  necessity  of  weeping  over  and 
commiserating  those  whom  I  wished  to  view,  rather 
as  objects  of  indignation  than  of  pity. 

For,  though  rudely  to  reject  one  who  loves  them  as 
I  do,  may  appear  to  be  savage  cruelty;  to  feel  an 
aversion  for  one  who  has  deserved  so  well  of  them, 
base  ingratitude  ;  to  trample  on  one  who  has  nursed 
and  fostered  them  with  all  a  parent's  care,  an  unnatural 
want  of  filial  affection ;  yet  voluntarily  to  renounce  so 


10 

many  and  so  great  advantages  as  I  always  bring  in  my 
train,  to  go  in  quest  of  evils,  infinite  in  number  and 
shocking  in  nature,  how  can  I  account  for  such  per- 
verse conduct,  but  by  attributing  it  to  downright  mad- 
ness ?  We  may  be  angry  with  the  wicked,  but  we  can 
only  pity  the  insane.  What  can  I  do  but  weep  over 
them  ?  And  I  weep  over  them  the  more  bitterly,  be- 
cause they  weep  not  for  themselves.  No  part  of  their 
misfortune  is  more  deplorable  than  their  insensibility 
to  it.  It  is  one  great  step  to  convalescence,  to  know 
the  extent  and  inveteracy  of  a  disease. 

Now,  if  I,  whose  name  is  Peace,  am  a  personage 
glorified  by  the  united  praise  of  God  and  man,  as  the 
fountain,  the  parent,  the  nurse,  the  patroness,  the 
guardian  of  every  blessing  which  either  heaven  or 
earth  can  bestow ;  if,  without  me  nothing  is  flourishing, 
nothing  safe,  nothing  pure  or  holy,  nothing  pleasant  to 
mortals,  or  grateful  to  the  Supreme  Being :  if,  on  the 
contrary,  War  is  one  vast  ocean,  rushing  on  mankind, 
of  all  the  united  plagues  and  pestilences  in  nature ;  if, 
at  its  deadly  approach,  every  blossom  of  happiness  is 
jnstantly  blasted,  every  thing  that  was  improving  grad- 
ually degenerates  and  dwindles  away  to  nothing, 
every  thing  that  was  firmly  supported  totters  on  its 
foundation,  every  thing  that  was  formed  for  long  dura- 
tion comes  to  a  speedy  end,  and  every  thing  that  was 
sweet,  by  nature,  is  turned  into  bitterness  ;  if  war  is 
so  unhallowed,  that  it  becomes  the  deadliest  bane 
of  piety  and  religion ;  if  there  is  nothing  more  calam- 
itous to  mortals,  and  more  detestable  to  heaven,  I  ask, 
how  in  the  name  of  God,  can  I  believe  those  beings  to 
be  rational  creatures ;  how  can  I  believe  them  to  be 
otherwise  than  stark  mad  ;  who,  with  such  a  waste  of 
treasure,  with  so  ardent  a  zeal,  with  so  great  an  effort* 


11 

with  so  many  arts,  so  much  anxiety,  and  so  much  dan- 
ger, endeavour  to  drive  me  away  from  them,  and  pur- 
chase endless  misery  and  mischief  at  a  price  so  high  ? 
If  they  were  wild  beasts  who  thus  despised  and  re- 
jected me,  I  could  bear  it  more  patiently ;  because  I 
should  impute  the  affront  to  nature,  who  had  implanted 
in  them  so  savage  a  disposition.  If  I  were  an  object 
<?f  hatred  to  dumb  creatures,  I  could  overlook  their 
Ignorance,  because  the  powers  of  mind  necessary  to 
perceive  my  excellence  have  been  denied  to  them.  But 
it  is  a  circumstance  equally  shameful  and  marvellous, 
that,  though  nature  has  formed  one  animal,  and  one 
alone,  with  powers  of  reason,  and  a  mind  participating 
of  divinity  ;  one  animal,  and  one  alone,  capable  of  sen- 
timental affection  and  social  union  ;  I  can  find  admis- 
sion among  the  wildest  of  wild  beasts,  and  the  most 
brutal  of  brutes,  sooner  than  with  this  one  animal ;  the 
rational,  immortal  animal,  called  man. 

Among  the  celestial  bodies  that  are  revolving  over 
our  heads,  though  the  motions  are  not  the  same,  and 
though  the  force  is  not  equal,  yet  they  move,  and  ever 
have  moved,  without  clashing,  and  in  perfect  harmony. 
The  very  elements  themselves,  though  repugnant  in 
their  nature,  yet,  by  a  happy  equilibrium,  preserve 
eternal  peace  ;  and  amid  the  discordancy  of  their  con- 
stituent principles,  cherish,  by  a  friendly  intercourse 
and  coalition,  an  uninterrupted  concord. 

In  living  bodies,  how  all  the  various  limbs  harmon- 
ize, and  mutually  combine,  for  common  defence  against 
injury  !  What  can  be  more  heterogeneous,  and  unlike, 
than  the  body  and  the  soul  ?  And  yet  with  what  strong 
bonds  nature  has  united  them,  is  evident  from  the  pang 
of  separation.  As  life  itself  is  nothing  else  but  the 
concordant  union  of  body  and  soul,  so  is  health  the 


12 

harmonious  co-operation  of  all  the  parts  and  functions 
of  the  body. 

Animals  destitute  of  reason,  live  with  their  own  kind 
in  a  state  of  social  amity.  Elephants  herd  together  ; 
sheep  and  swine  feed  in  flocks  ;  cranes  and  crows  take 
iheir  flight  in  troops  ;  storks  have  their  public  meet- 
ings to  consult  previously  to  their  emigration,  and  feed 
their  parents  when  unable  to  feed  themselves  ;  dol- 
phins defend  each  other  by  mutual  assistance;  and 
every  body  knows,  that  both  ants  and  bees  have  re- 
spectively established,  by  general  agreement,  a  little 
friendly  community. 

But  I  need  dwell  no  longer  on  animals,  which, 
though  they  want  reason,  are  evidently  furnished  with 
sense.  In  trees  and  plants,  one  may  trace  the  vestiges 
of  amity  and- love.  Many  of  them  are  barren,  unless 
the  male  plant  is  placed  on  their  vicinity.  The  vine 
embraces  the  elm,  and  other  plants  cling  to  the  vine. 
So  that  things  which  have  no  powers  of  sense  to  per- 
ceive any  thing  else,  seem  strongly  to  feel  the  advan- 
tages of  union. 

But  plants,  though  they  have  not  powers  of  percep- 
tion, yet,  as  they  have  life,  certainly  approach  very 
nearly  to  those  things  which  are  endowed  with  sentient 
faculties.  What  then  is  so  completely  insensible  as 
stony  substance  ?  Yet  even  in  this,  there  appears  to  be 
a  desire  of  union.  Thus,  the  loadstone  attracts  iron 
to  it,  and  holds  it  fast  in  its  embrace,  when  so  attracted. 
Indeed,  the  attraction  of  cohesion,  as  a  law  of  love, 
takes  place  throughout  all  inanimate  nature. 

I  need  not  repeat,  that  the  most  savage  of  the  sav- 
age tribe,  in  the  forest,  live  among  each  other  in  amity 
Lions  shew  no  fierceness  to  the  lion  race.  The  boar 
does  not  brandish  his  deadly  tooth  against  his  brother 


13 

boar.  The  lynx  lives  in  peace  with  the  lynx.  The 
serpent  shews  no  venom  in  his  intercourse  with  his 
fellow  serpent ;  and  the  loving  kindness  of  wolf  to 
wolf  is  proverbial. 

But  I  will  add  a  circumstance  still  more  marvellous. 
The  accursed  Spirits,  by  whom  the  concord  between 
heavenly  and  human  beings  was  originally  interrupted, 
and  to  this  day  continues  interrupted,  hold  union  with 
one  another,  and  preserve  their  usurped  power,  such 
as  it  is,  by  humanity  !* 

Yet  man  to  man,  whom,  of  all  created  beings,  con- 
cord would  most  become,  and  who  stands  most  in  need 
of  it,  neither  nature,  so  powerful  and  irresistible  in 
every  thing  else  can  reconcile ;  neither  human  com- 
pacts unite ;  neither  the  great  advantages,  which  would 
evidently  arise  from  unanimity  combine,  nor  the  actual 
feeling  and  experience  of  the  dreadful  evils  of  discord 
cordially  endear.  To  all  men  the  human  form  is  the 
same,  the  sound  made  by  the  organs  of  utterance  sim  - 
ilar ;  and  while  other  species  of  animals  differ  from 
each  other  chiefly  in  the  shape  of  their  bodies,  to  men 
alone  is  given  a  reasoning  power,  which  is,  indeed, 
common  to  all  men,  yet  in  a  manner  so  exclusive,  that 
it  is  not  at  the  same  time  common  to  any  other  living- 
creature.  To  this  distinguished  being  is  also  given 
the  power  of  speech,  the  most  conciliating  instrument 
of  social  connexion  and  cordial  love.  Throughout 
the  whole  race  of  men  are  sown  by  nature  the  seeds  of 
virtue,  and  of  every  excellent  quality.  From  nature 
«ian  receives  a  mild  and  gentle  disposition,  so  prone 

*  Thus  Milton : 

O,  shame  to  men  !  Devil  with  devil  damn'd 
Firm  concord  holds  ;  men  only  disagree. 
2 


14 

to  reciprocal  benevolence,  that  he  delights  to  be  loved 
for  the  pleasure  of  being  loved,  without  any  view  to 
interest ;  and  feels  a  satisfaction  in  doing  good,  without 
a  wish  or  prospect  of  remuneration.  This  disposition 
?;o  do  disinterested  good,  is  natural  to  man,  unless  in  a 
few  instances,  where,  corrupted  by  depraved  desires, 
which  operate  like  the  drugs  of  Circe's  cup,  the  hu- 
man being  has  degenerated  to  the  brute.  Hence,  even 
the  common  people,  in  the  ordinary  language  of  daily 
conversation,  denominate  whatever  is  connected  with 
mutual  good  will,  humane  ;  so  that  the  word  humanity 
no  longer  describes  man's  nature,  merely  in  a  physical 
sense  ;  but  signifies  humane  manners,  or  a  behaviour, 
worthy  the  nature  of  man,  acting  his  proper  part  in 
eivil  society. 

Tears  also  are  a  distinctive  mark  fixed  by  nature, 
and  appropriated  to  her  favourite,  man.  They  are  a 
proof  of  placability,  a  forgiving  temper ;  so  that  if  any 
i  rifling  offence  be  given  or  taken,  if  a  little  cloud  of  ill 
humour  darken  the  sunshine,  there  soon  falls  a  gentle 
shower  of  tears,  and  the  cloud  melts  into  a  sweet 
serenity. 

Thus,  it  appears  in  what  various  ways,  nature  has 
taught  man  her  first  great  lesson  of  love  and  union. 
Nor  was  she  content  to  allure  to  benevolence,  by  the 
pleasurable  sensations  attending  it ;  nor  did  she  think 
she  had  done  enough,  when  she  rendered  friendship 
pleasant ;  and,  therefore,  she  determined  to  make  it 
necessary.  For  this  purpose,  she  so  distributed  among 
various  men,  different  endowments  of  the  mind  and  the 
body,  that  no  individual  should  be  so  completely  fur- 
nished with  all  of  them,  but  that  he  should  want  the 
occasional  assistance  of  the  lowest  orders,  and  even  of 
those  who  are  most  moderately  furnished  with  ability. 


Nor  did  she  give  the  same  talents,  either  in  kind  or 
in  degree  to  all,  evidently  meaning,  that  the  inequality 
©f  her  gifts,  should  be  ultimately  equalized  by  a  recip- 
rocal interchange  of  good  offices  and  mutual  assistance. 
Thus,  in  different  countries  she  has  caused  different 
commodities  to  be  produced,  that  expediency  itself 
might  introduce  commercial  intercourse.  She  fur- 
nished other  animals  with  appropriate  arms  or  weap- 
ons for  defence  or  offence,  but  man  alone  she  produced 
unarmed,  and  in  a  state  of  perfect  imbecility,  that  he 
might  find  his  safety  in  association  and  alliance  writh 
his  fellow-creatures.  It  was  necessity  which  led  to 
the  formation  of  communities ;  it  was  necessity  which 
led  communities  to  league  with  each  other,  that,  by 
the  union  of  their  force,  they  might  repel  the  incursion* 
either  of  wild  beasts  or  banditti.  So  that  there  is  no- 
thing in  the  whole  circle  of  human  affairs,  which  is 
entirely  sufficient  of  itself  for  self-maintenance  or  self- 
defence.  In  the  very  commencement  of  life,  the  hu- 
man race  had  been  extinct,  unless  conjugal  union  had 
continued  the  race.  With  difficulty  could  man  be 
born  into  the  world,  or  as  soon  as  born  would  he  die. 
leaving  life  at  the  very  threshold  of  existence,  unless 
the  friendly  hand  of  the  careful  matron,  and  the  affec- 
tionate assiduities  of  the  nurse,  lent  their  aid  to  the 
helpless  babe.  To  preserve  the  poor  infant,  nature 
has  given  the  fend  mother  the  tenderest  attachment  to 
it,  so  that  she  loves  it  even  before  she  sees  it.  Nature. 
on  the  other  hand,  has  given"  the  children  a  strong  af- 
fection for  the  parent,  that  they  may  become  supports, 
in  their  turn,  to  the  imbecility  of  declining  age  ;  and 
that  thus  filial  piety  may  remunerate,  (after  the  manner 
of  the  stork,)  to  the  second  childhood  of  decrepitude,, 
the  tender  cares  experienced  in  infancy  from  paternal 


16 

Itove.  Nature  has  also  rendered  the  bonds,  both  o£ 
kindred  and  affinity  strong  ;  a  similarity  of  natural  dis- 
position, inclinations,  studies,  nay,  of  external  form, 
becomes  a  very  powerful  cause  of  attachment;  and 
there  is  a  secret  sympathy  of  minds,  a  wonderful  lure 
to  mutual  affection,  which  the  ancients,  unable  to  ac- 
count for,  attributed,  in  their  admiration  of  it,  to  the 
tutelar  genius,  or  the  guardian  angel. 

By  such  and  so  many  plain  indications  of  her  mean- 
ing, has  nature  taught  mankind  to  seek  peace,  and 
ensure  it.  She  invites  them  to  it  by  various  allure- 
ments, she  draws  them  to  it  by  gentle  violence,  she 
compels  them  to  it  by  the  strong  arm  of  necessity. 
After  all,  then,  what  infernal  being,  all-powerful  in 
mischief,  bursting  every  bond  of  nature  asunder,  fills 
the  human  bosom  with  an  insatiable  rage  for  war ! 
If  familiarity  with  the  sight  had  not  first  destroyed  all 
surprise  at  it,  and  custom,  soon  afterwards,  blunted 
the  sense  of  its  evil,  who  could  be  prevailed  upon  to 
believe,  that  those  wretched  beings  are  possessed  of 
rational  souls,  the  intellects  and  feelings  of  human 
creatures,  who  contend,  with  all  the  rage  of  furies,  in 
everlasting  feuds  and  litigations,  ending  in  murder ! 
Robbery,  blood,  butchery,  desolation,  confound,  with- 
out distinction,  every  thing  sacred  and  profane.  The 
most  hallowed  treaties,  mutually  confirmed  by  the 
strongest  sanctions,  cannot  stop  the  enraged  parties 
from  rushing  on  to  mutual  destruction,  whenever  pas- 
sion or  mistaken  interest,  urges  them  to  the  irrational 
decision  of  the  battle. 

Though  there  were  no  other  motive  to  preserve 
peace,  one  would  imagine  that  the  common  name  oi 
man  might  be  sufficient  to  secure  concord  between  all 
who  claim  it.     But,  be  it  granted,  that  nature  has  no 


ir 

effect  on  men  as  men,  though  we  have  seen  that  na- 
ture rules,  as  she  ought  to  do,  in  the  brute  creation, 
yet  must  not  Christ,  therefore,  avail  with  christians  r 
Be  it  granted,  that  the  suggestions  of  nature  have  no 
effect  with  a  rational  being,  though  we  see  them  have 
great  weight  even  on  inanimate  things  without  sense, 
yet,  as  the  suggestions  of  the  christian  religion  are  far 
more  excellent  than  those  of  nature,  why  does  not  the 
christian  religion  persuade  those  who  profess  it,  of  a 
truth  which  it  recommends  above  all  others,  that  is, 
the  expediency  and  necessity  of  peace  on  earth,  and 
good  will  towards  men  ;  or,  at  least,  why  does  it  fail 
of  effectually  dissuading  from  the  unnatural,  and  more 
than  brutal  madness  of  waging  war  ? 

When  I,  whose  name  is  Peace,  do  hear  but  the 
word  man  pronounced,  I  eagerly  run  to  him  as  to  a 
being  created  purposely  for  me,  and  confidently  pro- 
mising myself,  that  with  him  I  may  live  forever  in 
uninterrupted  tranquility  ;  but  when  I  also  hear  the 
title  of  christian  added  to  the  name  of  man,  I  fly  with 
additional  speed,  hoping,  that  with  christians,  I  may 
build  an  adamantine  throne,  and  establish  an  everlast- 
ing empire. 

But  here  also,  with  shame  and  sorrow,  I  am 
compelled  to  declare  the  result.  Among  christians, 
the  courts  of  justice,  the  palaces  of  princes,  the  senate 
houses,  and  the  churches,  resound  with  the  voice  of 
strife,  more  loudly  than  was  ever  heard  among  nations 
who  knew  not  Christ.  Insomuch,  that  though  the 
multitude  of  wrangling  advocates,  always  constituted 
a  great  part  of  the  world's  misfortune,  yet  even  this 
number  is  nothing,  compared  with  the  successive  in- 
undation of  suitors  always  at  law. 


2* 


fS 

I  behold  a  city  enclosed  with  wails.  Hope  springs 
in  my  bosom,  that  men,  christian  men,  must  live  in. 
concord  here,  if  any  where,  surrounded,  as  they  are, 
by  the  same  ramparts,  governed  by  the  same  laws, 
embarked,  as  it  were,  in  the  same  bottom,  in  the  voy- 
age of  life,  and,  therefore,  exposed  to  one  common 
danger.  But,  ill-fated  as  I  am,  here  also  I  find  all 
happiness  so  vitiated  by  dissension,  that  I  can  scarcely 
discover  a  single  tenement  in  which  I  can  take  up  my 
residence,  for  the  space  of  a  few  days  only  unmolested. 

But  I  leave  the  common  people,  who  are  tossed 
about,  like  the  waves,  by  the  winds  of  passion.  I 
enter  the  courts  of  kings  as  into  a  harbour,  from  the 
storm  of  folly.  Here,  say  I  to  myself,  here  must  be  a 
place  for  Peace  to  lodge  in.  These  personages  are 
wiser  than  the  vulgar  ;  they  are  the  minds  of  the  com- 
monality, the  eyes  of  the  people.  They  claim  also  to 
be  the  vicegerents  of  Him  who  was  the  teacher  of 
charity,  the  Prince  of  peace,  from  whom  I  come  with 
letters  of  recommendation,  addressed,  indeed,  in  gen- 
eral, to  all  men,  but  more  particularly  to  such  as  these. 
Appearances,  on  my  entrance  into  the  palace,  promise 
well.  I  see  men  saluting  each  other  with  the  blandest) 
softest,  gentlest  expressions  of  respect  and  tove  ;  I  see 
them  shaking  hands,  and  embracing  with  the  most 
ardent  professions  of  esteem ;  I  see  them  dining  to- 
gether, and  enjoying  convivial  pleasures  in  high  glee 
and  jollity ;  I  see  every  outward  sign  of  the  kindest 
offices  and  humanity ;  but  sorry  am  I  to  add,  that  I  do 
not  see  the  least  symptom  of  sincere  friendship.  It  is 
all  paint  and  varnish.  Every  thing  is  corrupted  by 
open  faction,  or  by  secret  grudges  and  animosities. 
In  one  worn,  so  far  am  I  from  finding  in  the  palaces 
«f  princes  a  habitation  for  Peace,  fchat  in  them  I  dis- 


19 

cover  all  the  embryos,  feminal  principles,  and  source? 
of  all  the  wars,  that  ever  cursed  mankind  and  desolated 
the  universe* 

Unfortunate  as  I  am  in  my  researches  for  a  place  to 
rest  in,  whither  shall  I  next  repair  ?  I  failed  among 
kings,  it  is  true ;  but,  perhaps,  the  epithet  great  belongs 
to  kings,  rather  than  good,  wise,  or  learned ;  and, 
perhaps,  they  are  more  under  the  influence  of  caprice 
and  passion,  than  of  sound  and  sober  discretion.  I 
will  repair  to  the  learned  world.  It  is  said,  learning 
makes  the  man  ;  philosophy,  something  more  than 
man ;  and  theology  exalts  man  to  the  divine  nature. 
Harrassed  as  I  am  with  the  research,  I  shall  surely 
find  among  these>  a  safe  retreat  to  rest  my  head  in 
undisturbed  repose. 

Here  also  I  find  war  ef  another  kind,  less  bloody, 
indeed,  but  not  less  furious.  Scholar  wages  wTar  with 
scholar  ;  and,  as  if  truth  could  be  changed  by  change 
of  place,  some  opinions  must  never  pass  over  the  sea? 
some  never  can  surmount  the  Alps,  and  others  do  not 
even  cross  the  Rhine  ;  nay,  in  the  same  university,  the 
rhetorician  is  at  variance  with  the  logician,  and  the 
theologist  with  the  lawyer.  In  the  same  kind  of  pro 
fession,  the  Scotist  contends  with  the  Thomist,  the 
Nominalis  with  the  Realis,  the  Platonic  with  the  Peri- 
patetic ;  insomuch  that  they  agree  not  in  the  minutest 
points,  and  often  are  at  the  daggers  drawing  de  lana 
cafirina,  till  the  warmth  of  disputation  advances  from 
argument  to  abusive  language,  and  from  abusive  lan- 
guage to  fistycuffs  ^  and,  if  they  do  not  proceed  to  use 
real  swords  and  spears,  they  stab  one  another  with 
pens  dipt  in  the  venom  of  malice;  they  tear  one  ano 
ther  with  biting  libels,  and  dart  the  deadly  arrows  of 
tbeir  tongues  against  their  opponent's  reputation. 


So  often  disappointed,  whither  shall  I  repair  ? 
Whither,  but  to  the  houses  of  religion  ?  Religion  ! 
that  anchor  in  the  storm  of  life  ?  The  profession  of 
religion  is,  indeed,  common  to  all  christians ;  but  they 
who  come  recommended  to  us  under  the  appellation 
of  priests,  profess  it  in  a  more  peculiar  manner,  by  the 
name  they  bear,  the  service  they  perform,  and  the  cer- 
emonies they  observe.  When  I  take  a  view  of  them 
at  a  distance,  every  outward  and  visible  sign  makes 
me  conclude,  that  among  them  at  least)  I  shall  cer- 
tainly find  a  safe  asylum.  I  like  the  looks  of  their 
white  surplices  ;  for  white  is  my  own  favourite  colour. 
I  see  figures  of  the  cross  about  them,  all  symbolical  of 
peace.  I  hear  them  all  calling  one  another  by  the 
pleasant  name  of  brother,  a  mark  of  extraordinary 
good  will  and  charity  ;  I  hear  them  salute  each  other 
with  the  words,  "  Peace  be  unto  you  :"  apparently 
happy  in  an  address  so  ominous  of  joy.  I  see  a  coni^ 
munity  of  all  things  ;  I  see  them  incorporated  in  a 
regular  society,  with  the  same  place  of  worship,  the 
same  rules,  and  the  'same  daily  congregation.  Who 
can  avoid  being  confidently  certain,  that  here,  if  no- 
where else  in  the  world,  a  habitation  will  be  found  for 
peace  ?  _ 

O,  shame  to  tell,  there  is  scarcely  one  man  in  these 
religious  societies,  that  is  on  good  terms  with  his  own 
bishop ;  though  even  this  might  be  passed  over  as  a 
trifling  matter,  if  they  were  not  ton.  to  pieees  by  party 
disputes  among  each  other.  Where  is  the  priest  to 
be  found,  who  has  not  a  dispute  with  some  other 
priest  ?  Paul  thinks  it  an  insufferable  enormity,  that  a 
christian  should  go  to  law  with  a  christian  ;  and  shall 
a  priest  contend  with  a  priest,  a  bishop  with  a  bishop  ? 
But,  perhaps,  it  may  be  offered  as  an  apology  for  these 


21 

mcn,that,  by  long  intercourse  with  men  of  the  world,and 
by  possessing  such  things  as  the  world  chiefly  values, 
they  have  gradually  adopted  the  manners  of  the  world, 
even  in  the  retreat  of  the  Church  and  the  cloister.  To 
themselves  I  leave  them  to  strive  about  that  property, 
which  they  claim  by  prescription. 

There  remains  one  order  of  the  clergy,  who  are  so 
tied  to  religion  by  vows,  that,  if  they  were  inclined 
they  could  no  more  shake  it  off,  than  the  tortoise  can 
get  rid  of  the  shell  which  he  carries  on  his  back,  like 
a  house.  I  should  hope,  if  I  had  not  been  so  often 
disappointed,  that,  among  these  persons,  coming  in  the 
name  of  peace,  I  should  gain  a  welcome  reception. 
However,  that  I  may  leave  no  stone  unturned,  I  go 
and  try  whether  I  may  be  allowed  to  fix  my  residence 
here.  Do  you  wish  to  know  the  result  of  the  experi- 
ment ?  I  never  received  a  ruder  repulse.  What,  in- 
deed, could  I  expect,  where  religion  herself  seems  to 
be  at  war  with  religion.  There  are  just  as  many  par- 
ties as  there  are  fraternities.  The  Dominicans  disagree 
with  the  Minorites,  the  Benedictines  with  the  Bernar- 
dines  ;  so  many  modes  of  worship,  ao  various  the  rites 
and  ceremonies,  they  cannot  agree  in  any  particular ; 
every  one  likes  his  own,  and,  therefore,  damns  all 
others.  Nay,  the  same  fraternity  is  rent  into  parties  ; 
the  Observantes  inveigh  against  the  Coletse ;  both  unite 
in  their  hatred  of  a  third  sort,  which,  though  it  derives 
its  name  from  a  Convent,  yet,  in  no  article,  can  come 
to  an  amicable  convention. 

By  this  time,  as  you  may  imagine,  despairing  of  al- 
most every  place,  I  formed  a  wish,  that  I  might  be 
permitted  to  seek  a  quiet  retreat  in  the  obscurity  of 
some  little  inconsiderable  monastery.  With  reluctance 
I  must  declare,  what  I  wish  were  untrue,  that  I  have 


22 

not  yet  been  able  to  find  one  which  is  not  coi  < 

and  spoiled  by  intestine  jars  and  animosities.     I  bh    ' 
to  relate   on  what  childish,  flimsy  causes",   old  i 
venerable  for  their  grey  beards  and  their  gowns,  and, 
in  their  own  opinions,  not  only  deeply   learned,  but 
holy,  involve  themselves  in*endless  strife. 

I  now  cherished  a  pleasing  hope,  that  I  might  find 
a  place  in  private,  domestic  life,  amid  the  apparent 
happiness  of  conjugal  and  family  endearment.  It  was 
surely  reasonable  to  expect  it,  from  such  promising 
circumstances,  as  an  eo^al  partnership,  founded  on  the 
choice  of  the  heart,  in  the  same  house,  the  same  for- 
tune, the  same  bed,  the  same  progeny ;  add  to  this, 
the  mysterious  union  by  which  two  become  virtually 
one.  But  here  also,  Eris,  the  goddess  of  discord,  had 
insinuated  herself,  and  had  torn  asunder  the  strongest 
bands  of  conjugal  attachment,  by  disagreements  in 
temper;  and  yet, in  the  domestic  circle,  I  could  much 
sooner  have  found  a  place,  than  among  the  professed 
religious,  notwithstanding  their  fine  titles,  their  splen- 
did dresses,  images,  crucifixes,  and  their  various  cere- 
monies, all  of  which  hold  out  the  idea  of  perfect  char- 
ity, the  very  bond  of  Peace. 

At  length  I  felt  a  wish,  that  I  might  find  a  snug 
and  secure  dwelling-place  in  the  bosom,  at  least,  of 
some  one  man.  But  here  also  I  failed.  One  and  the 
same  man  is  at  war  with  himself.  Reason  wages  war 
with  the  passions  ;  one  passion  with  another  passion. 
Duty  calls  one  way,  and  inclination  another.  Lust, 
anger,  avarice,  ambition,  are  all  up  in  arms,  each  pur- 
suing its  own  purposes,  and  warmly  engaged  in  the 
battle. 

Such  then  and  so  fierce,  ought  not  men  to  blush  at 
the   appellation  of  christians,   differing,   as   they  do 


23 

essentially,  from  the  peculiar  and  distinguishing -ex- 
cellence of  Christ?  Consider  the  whole  of  his  life ; 
what  is  it,  but  one  lesson  of  concord  and  mutual  love  ? 
What  do  his  precepts,  what  do  his  parables  inculcate, 
but  peace  and  charity  ?  Did  that  excellent  prophet 
Isaiah,  when  he  foretold  the  coming  of  Christ  as  an 
universal  reconciler,  represent  him  as  an  earthly  lord, 
a  satrap,  a  grandee,  or  courtier  ?  Did  he  announce 
him  as  a  mighty  conqueror,  a  burner  of  villages,  a 
destroyer  of  towns,  as  one  who  was  to  triumph  over 
the  slaughter  and  misery  of  wretched  mortals?  No. 
How  then  did  he  announce  him  ?  As  the  Prince  of 
Peace.  The  prophet  intending  to  describe  him  as  the 
most  excellent  of  all  the  princes  that  ever  came  into 
the  world,  drew  the  title  of  that  superior  excellence, 
from  what  is  itself  the  most  excellent  of  all  things, 
peace.  Nor  is  it  to  be  wondered,  that  Isaiah,  an  in- 
spired prophet,  viewed  Peace  in  this  light,  when  Silius 
Italicus,  a  heathen  poet,  has  written  my  character  in 
these  words  : 

"  No  boon  that  Nature  ever  gave  to  man, 
May  be  compared  with  Peace. 

The  mystic  minstrel,  the  sweet  Psalmist,  has  also 
sung :  1 

"  In  Salem  (a  place  of  peace)  is  his  tabernacle/5 
Not  in  tents,  not  in  camps,  did  this  Prince,  mighty  to 
save,  fix  his  residence  ;  but  in  Salem,  the  city  of  peace. 
He  is,  indeed,  the  prince  of  peace  ;  Peace  is  his  dear 
delight,  and  War  his  abomination. 

Again,  the  Prophet,  Isaiah,  calls  the  work  of  right- 
eousness, peace  ;  meaning  the  same  thing  with  Paul, 
(who  was  himself  converted  from  the  turbulent  Saul, 
to  a  preacher  of  peace,)  when  preferring  charity  to 
all  others  gifts  of  the  secret  spirit  of  God,  he  thunder- 


24 

ed  in  the  ears  of  the  Corinthians  my  eulogium,  with  an 
eloquence  which  arose  from  the  fine  feelings  of  his 
bosom,  animated  by  grace,  and  warm  with  benevolence. 
Why  may  I  not  glory  in  having  been  celebrated  by  one 
so  celebrated  himself,  as  this  great  Apostle  ?  In  anoth- 
er place  he  calls  Christ  the  God  of  peace  ;  and  in  a 
third,  the  peace  of  God  ?  plainly  indicating  that  these 
two  characters  so  naturally  coalesce,  that  peace  cannot 
come  where  God  is  not  ;  and  that  where  peace  is  not 
God  cannot  come. 

In  the  sacred  volumes  we  find  the  holy  ministers  of 
God  called  messengers  of  peace;  from  which  it  is  obvious 
to  conclude,  whose  ministers  those  men  must  be,  who 
are  the  messengers  of  war.  Hear  this,  ye  mighty  war- 
riors, and  mark  under  whose  banners  ye  fight ; — they 
are  those  of  that  accursed  being,  who  first  sowed 
strife  between  man  and  his  maker.  To  this  first  fatal 
strife  are  to  be  ascribed  all  the  woes  that  mortal  man 
is  doomed  to  feel. 

It  is  frivolous  to  argue,  as  some  do,  that  God  is  call- 
ed, in  the  mysterious  volumes,  the  God  of  Hosts,  and 
the  God  of  vengeance.  There  is  a  great  difference 
between  the  God  of  the  Jews  and  the  God  of  the  chris- 
tians, notwithstanding  God,  in  his  own  essence,  is  one 
and  the  same.  But  if  we  must  still  retain  the  ancient 
Jewish  titles  of  God,  let  God  be  called  the  God  of 
hosts,  while,  by  the  word  hosts,  is  understood,  the 
phalanx  of  divine  Graces,  by  whose  energy  good  men 
are  enabled  to  rout  and  destroy  the  vices,  those  dead- 
liest enemies  of  human  felicity.  Let  him  still  be  styled 
the  God  of  vengeance,  provided  you  understand  it  to 
be  vengeance  on  those  sins  which  rob  us  of  repose. 
In  like  manner,  the  examples  of  bloody  slaughter  with 
which  the  Jewish  histories  are  stuffed,  should  be  used 


25 

not  as  incentives  to  the  butchery  of  fellow-creatures, 
but  to  the  utter  extermination  of  all  bad  passions,  hos- 
tile to  our  virtue  and  happiness,  from  the  territory  of 
our  own  bosoms. 

To  proceed,  however,  as  I  had  begun,  with  scriptural 
passages  in  favour  of  Peace.  Whenever  they  mean  to 
describe  perfect  happiness,  they  always  denote  it  by  the 
name  of  Peace  ;  as  Isaiah, <k  My  people  shall  repose  in 
the  "beauty  of  Peace  :"  So  also, "  Peace  upon  Israel.'' 
Again,  Isaiah  expresses  a  rapturous  admiration  of  them 
who  bring  glad  tidings  of  Peace.  Whoever  of  the 
sacred  writers  announces  Peace  on  earth.  Whoever 
proclaims  war,  proclaims  him  who  is  as  unlike  to  Christ 
as  it  is  possible  to  be,— the  grand  destroyer. 

Wxhat  induced  the  Son  of  God  to  come  down  from 
heaven  to  earth,  but  a  gracious  desire  to  reconcile  the 
world  to  his  Father  ?  to  cement  the  hearts  of  men  by 
mutual  and  indissoluble  love  ?  and  lastly,  to  reconcile 
man  to  himself,  and  bid  him  be  at  Peace  with  his  own 
bosom.  For  my  sake  then,  he  was  sent  on  this  gracious 
embassy  ;  it  was  my  business  which  he  condescended 
to  transact ;  and  therefore  he  appointed  Solomon  to  be 
a  type  of  himself;  the  very  name  Solomon  signifying 
a  Peace-maker.  Great  and  illustrious  as  king  David 
is  represented  ;  yet,  because  he  was  a  king  who  de- 
lighted in  war,  and  because  he  was  polluted  with  hu- 
man gore,  he  was  not  permitted  to  build  the  house  of 
the  Lord,  he  was  not  worthy  to  be  made  the  type  of 
Christ. 

Now  then,  warrior,  halt  and  consider ;  if  wars  un- 
dertaken and  carried  on  at  the  command  of  the  Deity, 
as  was  the  case  in  David's  wars,  pollute  and  render 
a  man  unholy,  what  will  be  the  effect  of  wars  of  am- 
bition, wars  of  revenge,  and  wars  of  furious  anger  ?  If 
3 


26 

ihe  blood  of  heathens  defiled  the  pious  king  who  shed 
it,  what  will  be  the  effect  on  christian  kings,  of  so 
copious  an  effusion  of  the  blood  of  christians,  caused 
solely  by  royal  revenge  ? 

I  do  beseech  your  christian  Majesty,  if  you  are  a 
christian  in  any  thing  besides  your  title,  to  contemplate 
the  model  of  him  who  is  your  Sovereign ;  observe  how 
he  entered  upon  his  reign,  how  he  conducted  it,  how 
he  departed  from  this  world,  and  leam  to  reign  from 
his  example.  You  will  find,  that  the  very  first  object 
of  your  heart  should  be,  to  preserve  your  country  in  a 
state  of  peace. 

At  the  nativity  of  Christ  did  the  angels  sound  the 
clarion  of  war  ?  The  horrid  din  might  have  been  ad- 
dressed to  the  ears  of  Jews ;  for  they  were  allowed 
to  wage  war.  Such  auspices  were  well  enough  adapted 
to  those  who  thought  it  lawful  to  hate  their  enemies  ; 
but  to  the  pacific  race  of  future  christians,  the  angels 
of  Peace  sounded  a  far  different  note.  Did  they  blow 
the  shrill  trumpet  ?  Did  they  promise  triumphs  and  tro- 
phies, of  victory  ?  Far  from  it.  What  then  did  they 
announce  ?  Peace  and  good  will,  in  conformity  with 
ihe  predictions  of  the  prophets ;  and  they  announced 
them,  not  to  those  who  breathe  war  and  bloodshed, 
who  delight  in  the  instruments  of  destruction,  but  to 
those  whose  hearts  are  inclined  to  concord. 

Let  men  cover  their  malice  with  what  cloak  they 
please,  it  is  certain,  that  if  they  did  not  delight  in  war, 
ihey  would  not  be  constantly  engaged  in  its  conflicts. 

But  as  for  Christ,  what  else  did  he  teach  and 
inculcate,  but  peace  ?  He  addressed  those  whom  he 
loved,  with  the  auspicious  words  of  peace  :  Peace  be 
with  you,  he  repeatedly  says  ;  and  prescribes  this  form 
of  salutation3  as  alone  wrorthy  of  the  christian  character 


27 

And  the  apostles,  duly  mindful  of  his  precept  and  ex- 
ample, preface  their  epistles  with  a  wish  for  peace  to 
those  whom  they  love.  He  who  wishes  health  to  his 
friend,  wishes  a  most  desirable  blessing  ;  but  he  who 
wishes  him  peace,  wishes  him  the  summit  of  human 
felicity. 

As  Christ  had  recommended  peace  during  the  whole 
of  his  life,  mark  with  what  anxiety  he  enforces  it  at 
the  approach  of  his  dissolution.  Love  one  another, 
says  he ;  as  I  have  loved  you,  so  love  one  another ; 
and  again,  my  peace  I  give  unto  you,  my  peace  I  leave 
you.  Do  you  observe  the  legacy  he  leaves  to  those 
whom  he  loves  ?  Is  it  a  pompous  retinue,  a  large 
estate  or  empire  ?  Nothing  of  this  kind.  What  is  it 
then  ?  Peace  he  giveth,  his  peace  he  leaveth  ;  peace 
not  only  with  our  near  connexions,  but  with  enemies 
and  strangers ! 

I  wish  you  to  consider  with  me,  what  it  was  which 
lie  besought  of  his  Father  in  his  last  prayer,  at  the  last 
supper,  when  death  was  at  hand.  It  was  a  remarka- 
ble prayer  from  one  who  knew  that  he  should  obtain 
whatever  he  requested.  Father,  says  he,  keep  them 
in  thy  name,  that  they  may  be  one,  like  as  we  are 
Observe,  I  beseech  you,  what  a  wonderful  union  Christ 
requires  in  his  followers  ;  he  does  not  pray  that  they 
may  be  of  one  mind,  but  that  they  may  be  one ;  nor 
does  he  mention  this  union  in  a  vague  manner,  but 
says,  "  That  they  may  be  one,  as  we  are,"  who  are 
one  and  the  same  in  a  most  perfect,  yet  unspeakable 
and  inexplicable  manner.  He  indicates,  at  the  same 
time,  that  mortals  can  obtain  salvation  or  immortality 
by  no  other  means  than  the  preservation  of  peace 
a  mong  themselves,  during  the  whole  of  this  transitory 
life. 


28 

Moreover,  as  the  kings  of  this  world  usually  distin- 
guish their  subjects  by  some  mark  by  which  they  may 
be  known  from  others,  especially  in  war,  Christ  has 
distinguished  his  subjects  by  the  badge  of  mutual 
charity.  By  this,  says  he,  shall  all  men  know  that  you 
are  my  disciples  ;  not  if  you  wear  this  or  that  uniform, 
not  if  you  eat  this  or  that  kind  of  food,  not  if  you  fast 
on  this  or  that  occasion,  not  if  you  say  such  or  such 
a  portion  of  the  Psalms ;  but,  if  you  love  one  another, 
and  that  not  in  the  common  way,  but  as  I  have  loved 
you.  The  precepts  of  philosophers  are  innumerable, 
the  laws  of  Moses  are  various,  as  well  as  the  edicts  of 
princes ;  but  one  commandment,  says  he,  I  give  you, 
and  it  is,  love  one  another. 

When  he  prescribed  a  form  of  prayer  to  his  disci- 
ples, did  he  not  admonish  us,  in  a  wonderful  manner, 
in  the  very  beginning  of  it,  concerning  the  unanimity 
which  christians  are  bound  to  preserve  ?  Our  Father  ! 
says  he.  It  is  the  prayer  of  one  ;  yet  it  is  the  common 
request  of  all.  All  then  are  one  house,  one  family, 
depending  upon  one  Father  ;  and  how  can  it  possibly 
be  allowable,  that,  in  such  circumstances,  they  should 
be  tearing  each  other  to  pieces  in  never-ceasing  wars  ! 

How  can  you  say  our  Father,  addressing  the  univer- 
sal Parent,  while  you  are  thrusting  the  sharp  steel  into 
the  bowels  of  your  brother  ?  for  such  you  confess  him 
to  be,  by  this  very  prayer,  "  Our  Father." 

As  Christ  wished  the  sentiments  of  philanthropy  or 
universal  concord,  to  be  fixed  deeply  in  the  hearts  of 
all  his  followers,  by  what  a  variety  of  emblems,  para- 
bles, and  precepts,  has  he  inculcated  the  love  of  peace  ! 
Fie  calls  himself  a  Shepherd,  and  his  followers  his 
sheep.  And,  let  me  ask,  did  you  ever  see  sheep 
fighting  in  earnest  with  their  fellow  sheep,  so  as  either 


29 

to  injure  limbs  or  destroy  life  ?  or,  what  greater  harm 
can  the  wolves  do,  if  the  flock  thus  tear  each  other  in. 
pieces  ? 

When  Christ  calls  himself  the  vine,  and  his  disci- 
ples the  branches,  what  else  did  he  mean  to  express, 
but  the  most  perfect  union  between  him  and  them, 
and  between  themselves  ?  It  would  be  a  prodigy,  in- 
deed, if  a  branch  were  to  contend  with  a  branch  of  the 
same  tree ;  and,  is  it  less  a  prodigy,  that  a  christian 
fights  with  a  christian  ? 

If  there  be  any  thing  sacred  to  christians,  surely 
that  ought  to  be  deemed  singularly  sacred,  and  to  sink 
deeply  into  their  hearts,  which  Christ  delivered  to 
them  in  his  last  dying  commands ;  when  he  was,  as  it 
were,  making  his  will  and  testament,  and  recommend- 
ing to  his  sons  those  things  which  he  wished  might 
never  fall  into  oblivion.  And  what  is  it,  which,  on  this 
solemn  occasion,  he  teaches,  commands,  prescribes, 
entreats  ;  but  that  they  will  preserve  inviolate,  mutual, 
good  will  or  charity  ?  And  what  means  the  communion 
of  the  holy  bread  and  wine,  but  a  renewed  sanction  of 
indissoluble  amity  ?  As  Christ  knew  that  peace  could 
not  be  preserved,  where  men  were  struggling  for  of- 
fice, for  glory,  for  riches,  for  revenge,-  he  roots  out 
from  the  hearts  of  his  disciples,  all  passions  which  lead 
to  these  things ;  he  forbids  them  absolutely,  and  with- 
out exception,  to  resist  evil ;  he- commands  them  to  do 
good  to  those  who  use  them  ill,  and  to  pray  for  those 
who  curse  them.  And,  after  this,  shall  kings  presume 
to  think  themselves  christians,  who,  on  the  slightest 
injury,  embroil  the  world  in  war  ? 

He  commands  that  the  man  who  would  be  the  chief 
among  his  people,  should  be  their  servant ;   nor  en- 
deavour to  outdo  others  in  any  thing  eise,  but  in  being 
3-* 


au 


better  than  they,  and  in  doing  more  good  to  his  fellow- 
mortals.  Then  are  not  certain  persons,  claiming  to  be 
chiefs,  ashamed,  for  the  sake  of  making  some  paltry 
addition  to  the  outskirts  of  their  domains,  already  too 
large,  to  set  the  world  in  a  flame  ? 

He  teaches  you  to  live  after  the  manner  of  the  birds 
of  the  air,  and  the  lilies  of  the  field ;  trusting  to  prov- 
idence. He  forbids  your  solicitude  to  extend  to  the 
morrow.  He  wishes  you  to  depend  entirely  on  God. 
He  excludes  all  rich  men  who  trust  in  riches,  from 
the  kingdom  of  heaven.  And  yet  are  there  crowned 
miscreants,  who,  for  the  sake  of  a  poor  pittance  of 
money,  perhaps,  after  all,  not  due  to  them,  will  not 
hesitate  to  spill  torrents  of  human  blood  in  the  field  of 
battle.  Indeed,  in  these  very  times,  the  recovery  of  a 
sum  of  money  appears  to  be  a  very  good  cause  of  a 
just  and  necessary  war  ! 

Christ  seems  to  have  had  in  view  this  tendency  in 
men  to  contend  for  trifles,  when  he  bids  his  disciples 
to  learn  of  him  to  be  meek  and  lowly,  and  to  lay  aside 
all  dispositions  to  revenge.  When  he  orders  them  to 
leave  their  gift  at  the  altar,  nor  to  offer  it  before  they 
are  reconciled  to  their  brother,  does  he  not  plainly  in- 
sinuate, that  unanimity  is  to  be  preferred  to  any  thing 
else  ;  and  that  no  oblation  on  the  altar  is  acceptable  to 
God,  unless  it  is  presented  by  me  ?  God  refused  the 
Jewish  offering,  a  goat,  perhaps,  or  a  sheep,  because 
it  was  offered  by  those  who  were  at  variance  with  each 
©the:  ;  and  shall  christians,  at  the  very  time  they  are 
endeavouring  to  cut  each  other's  throats  in  the  field 
of  battle,  dare  to  make  an  oblation  at  the  holy  com- 
munion of  the  Lord's  supper  ?  When  he  condescended 
to  compare  herself  to  a  hen  gathering  her  chickens 
under  her  wing,  what  a  beautiful  and  expressive  pic- 


31 

uire  did  he  delineate  of  christian  unity  !  He  gathers 
his  chickens  under  his  wing  ;  and  shall  christians,  his 
professed  followers,  dare  to  act  the  part  of  hawks  or 
kites  ? 

Of  a  similar  tendency  is  the  comparison  of  himself 
to  a  corner-stone,  at  once  supporting  and  uniting  the 
two  walls  which  rest  upon  it ;  and  how  then  can  it  be 
reconcileable  to  the  profession  of  christians,  that  those 
who  call  themselves  his  vicars  or  vicegerents,  should 
excite  the  whole  world  to  arms,  and  set  kingdom 
against  kingdom  ?  They  profess,  as  kings  oi  christian 
countries,  that  he  is  their  great  Sovereign  and  Recon- 
ciler; and  yet  they  cannot  be  reconciled  to  each  other 
by  any  arguments  drawn  from  Christianity.  He  re- 
conciled Pilate  and  Herod ;  and  yet  his  own  followers 
will  not  be  reconciled  by  his  intervention.  He  chides 
Peter,  though  half  a  Jew,  who  drew  a  sword  in  his 
defence  when  his  life  was  in  immediate  danger,  and 
orders  him  to  put  it  up  into  its  scabbard  ;  and  yet 
christians  keep  the  sword  constantly  drawn,  and  are 
ever  ready  to  use  it  on  their  brother  christians,  on  the 
most  trifling  provocation.  Could  he  wish  himself,  or 
his  cause,  to  be  defended  by  a  sword,  who,  with  his 
dying  breath,  prayed  for  his  murderers  ? 

Every  page  of  the  christian  scriptures,  whether  yott 
read  those  parts  of  the  Old  Testament  which  have  a 
reference  to  Christianity,  or  the  New,  speaks  of  little 
else  but  peace  and  concord  ;  and  yet  the  whole  life  of 
the  greater  portion  of  christians,  is  employed  in  nothing 
so  much  as  the  concerns  of  war.  It  is,  really,  more 
than  brutal  ferocity  which  can  neither  be  broken  in, 
nor  mitigated  in  its  violence,  by  so  many  concurrent 
circumstances.  It  were  best  to  lay  aside  the  name  of 
christian  at  once,  or  else  to  give  proof  of  the  doctrine 


32 

of  Christ,  by  its  only  criterion,  brotherly  love.  How 
long  shall  your  lives  contradict  your  profession  and 
appellation  ?  You  may  mark  your  houses,  your  vest- 
ments, and  your  churches,  with  the  cross,  as  much 
as  you  please ;  but  Christ  will  recognize  no  other 
badge,  than  that  which  he  himself  prescribed,  love  of 
one  another. 

Men  gathered  together  formerly  for  the  purposes  of 
devotion,  saw  him  ascending  into  heaven ;  they  that 
are  now  gathered  together  for  the  same  purpose,  are 
ordered  to  expect  the  descent  of  the  Holy  Ghost :  he 
has  promised  to  be  always  with  those  that  are  for  such 
purposes  gathered  together ;  so  that  none  can  ever 
reasonably  think  to  find  him  in  the  field  of  battle. 
With  respect  to  the  spirit  of  fire  that  descended  on  the 
apostles,  what  is  it  but  charity  ?  Nothing  is  more  com- 
mon properly  than  fire.  Without  any  loss,  fire  is 
lighted  by  fire.  Would  you  be  convinced  that  this 
Spirit  is  the  parent  of  concord  ?  Mark  the  result  of  it. 
There  was,  says  he*  among  them,  one  heart  and  one 
soul.  Withdraw  the  breath  or  spirit  from  the  body, 
and  immediately  the  fine  contexture  of  its  parts  is 
totally  destroyed.  In  like  manner,  withdraw  peace, 
and  the  whole  mysterious  union  with  heaven,  which 
forms  the  divine  life,  is  at  once  dissolved.  Divines 
tell  us,  that  the  heavenly  Spirit  is  infused  into  our 
hearts  by  the  sacrament.  If  they  tell  us  true,  where 
is  that  peculiar  effect  of  this  Spirit  in  those  who  take 
the  sacrament,  the  one  heart  and  the  one  soul  ?  But  if 
they  tell  us  only  an  amusing  story,  why  is  such  honour 
paid  to  useless  things  ?  So  much  I  have  ventured  to 
say,  not  for  the  sake  of  detracting  from  the  sanctity  of 
the  sacrament,  but  that  christians  mav  blush  to  find 


33 

their  manners  correspond  so  little  with  their  solemn 
profession. 

What  is  meant  by  denominating  the  whole  body  of 
christian  people,  the  Church,  but  that  it  should  admon- 
ish them  that  they  are  united,  and  ought,  therefore,  to 
be  unanimous  ?  Now,  what  possible  agreement  can 
there  be  between  camps  and  a  church  ?  A  church 
implies  union  and  association ;  camps,  disunion  and 
discord.  If  you  say  you  belong  to  the  Church,  what 
can  you  have  to  do  with  the  operations  of  war  ?  If  you 
say  you  do  not  belong  to  the  Church,  what  have  you 
to  do  with  Christ  ? 

If  you  are  all  of  the  same  house,  if  you  all  acknowl- 
edge the  same  Head  and  Master  of  the  family,  if  you 
all  militate  under  the  same  Captain,  if  you  all  receive 
the  same  largesses,  and  are  maintained  by  the  same 
pay,if  you  are  all  in  pursuit  of  the  same  great  prize,why 
these  tumults  and  disorders  in  your  march  ?  You  see 
among  those  unnatural  and  cruel  comrades,  who  ad- 
vance in  troops  to  perform  the  work  of  human  butch- 
ery for  hire,  perfect  concord  maintained,  because  they 
are  led  on  under  the  same  standards  ;  and  shall  not  so 
many  pacific  circumstances  unite  the  hearts  of  those, 
whose  bloodless  warfare  is  to  promote  piety  and  peace  ! 
Do  so  many  sacraments  avail  nothing  in  producing 
unanimity  ?  Baptism  is  common  to  you  all ;  by  means 
of  this  you  are  born  again  to  Christ ;  you  are  cut  off 
from  the  world,  and  become  ingrafted  members  of  the 
body  of  Christ.  Now,  what  can  conduce  so  much  to 
unity  and  identity,  as  to  be  made  members  of  one  and 
the  same  body  ?  From  this  incorporation  with  Christ, 
the  petty  distinctions  of  bond  and  free,  Greek  and  bar 
barian,  male  and  female,  cease  to  separate  mankind  ; 
and  all  are  one  in  Christ,  who  brings  them  all,  what* 


34 

ever  their  local  or  physical  diversities  may  be,  to  unity 
and  identity  of  heart  and  disposition.  Among  the' 
Scythians,  they  have  a  ceremony  of  drinking  a  drop  of 
each  other's  blood  out  of  a  cup,  as  a  cement  of  friend- 
ship ;  after  which,  those  who  have  partaken  of  it  will 
hesitate  at  no  hardship  in  the  service  of  each  other, 
and  will  meet  death  itself  with  alacrity,  in  mutual  de- 
fence. Shall  heathens  then  deem  that  concord  invio- 
lable, which  a  participation  of  a  draught  at  the  same 
table  has  sanctioned  ;  and  shall  not  christians  be  kept 
in  love  and  charity  by  that  heavenly  bread,  and  that 
mystic  cup  which  Christ  himself  ordained,  in  which 
they  every  day  communicate,  constantly  repeating, 
with  the  most  solemn  rites,  the  holy  feast  of  love  ?  If 
Christ  meant  nothing  by  this  institution,  why  is  it  kept 
up  among  christians  to  this  day,  with  so  many  ceremo- 
nies ?  If  he  meant  the  most  serious  and  important 
benefit  to  mankind,  then  why  is  it  slightly  regarded  by 
you,  as  if  it  were  a  farce,  or  a  mere  scenic  exhibition  ? 
Does  any  man  presume  to  go  to  that  table,  the  sym- 
bol of  love  ?  Does  any  one  presume  to  approach  the 
feast  of  peace,  who,  at  the  same  moment,  meditates 
war  against  christians,  and  is  preparing  to  destroy 
those  whom  Christ  died  to  save,  to  spill  the  blood  of 
those  for  whom  Christ  shed  his  own  ? 

Hearts  unfeeling  as  the  flint  !  In  many  particulars 
you  are  united  by  nature  and  necessity,  yet  in  life  and 
action,  where  you  may  freely  choose  ycur  conduct, 
you  are  rent  asunder  by  unaccountable  dissension  and 
strife  !  By  the  law  of  Nature,  you  are  all  born  into  the 
world  of  a  woman  ;  by  the  law  of  necessity,  you  all 
wax  old  and  feeble,  and  then  sink  into  the  grave.  You 
are  all  sprung  from  the  same  first  Parent ;  you  have  all 
the  same  divine^  Author  of  your  religion  ;  you  are  all  re- 


Uccmed  by  the  same  blood,  initiated  in  the  same  holy 
rites,  nourished  in  your  spiritual  growth  by  the  same 
sacraments ;  and  whatever  advantage  flowrs  from  all 
these  combined,  flows  from  the  same  fountain,  and 
flows  equally  to  all.  You  have  all  the  same  Church, 
and  all  look  for  the  same  reward.  That  heavenly 
Jerusalem,  for  which  every  true  christian  pants,  de- 
rives its  name  from  the  beatific  vision  of  peace,  of 
which  the  Church,  in  the  mean  time,  is  a  typical  re- 
presentation. And  how  happens  it,  that  the  Church 
itself  differs  so  widely  from  its  holy  examples  ?  Has 
Nature  availed  nothing,  in  her  various  instructions  and 
lessons  of  love  ?  Has  Christ  availed  nothing,  with  all 
his  mysteries,  all  his  precepts,  all  his  symbols  of 
peace  ? 

Adversity  or  evil,  if  not  good,  will  cause  bad  men 
to  cling  together ;  but  neither  adversity  nor  prosperity, 
neither  good  nor  evil,  will  effect  a  perfect  coalition 
among  christians.  Let  us  turn  our  attention  to  the 
adverse  side,  the  evils  of  life,  and  see  if  they  produce 
any  effect  in  urging  christians  to  unite  for  mutual 
comfort  and  protection. 

What  is  more  brittle  than  the  life  of  man  ?  Suppos- 
ing it  unbroken  by  casualties,  how  short  its  natural  du- 
ration !  How  liable  to  disease  ;  how  exposed  to  mo- 
mentary accidents  !  Yet,  though  the  natural  and  inev- 
itable evils  are  more  and  greater  than  can  be  borne 
with  patience,  man,  fool  as  he  is,  brings  the  greatest 
and  worst  calamities  upon  his  own  head.  Though 
condemned  to  feel  the  effects  of  his  folly,  yet  so  blind 
is  he,  that  he  cannot  see  it.  Headlong  he  goes  with 
an  impetuosity  so  precipitate  as  to  burst  and  tear 
asunder  every  tie  of  nature,  every  bond  of  Christ.  To 
arms  he  rushes  at  all  times  and  in  all  places ;    no 


36 

bounds  to  his  fury,  no  end  to  his  destructive  vengeance. 
Together  they  engage,  nation  with  nation,  city  with 
city,  king  with  king  ;  and  to  gratify  the  folly  or  greedy 
ambition  of  two  poor  puny  mortals,who  shortly  shall  die 
by  nature,  like  insects  of  a  summer's  clay,  all  human 
affairs  are  disarranged  and  whirled  in  confusion.  I 
will  pass  over  the  sad  tragedy  of  war,  acted  on  the 
bloody  stage  of  the  world  in  times  long  past.  Let  us 
only  take  a  retrospect  of  the  last  ten  years.  In  what 
part  of  the  world,  during  that  short  space,  have  there 
not  been  bloody  battles,  both  by  sea  and  land  ?  What 
country,  in  which  the  earth  has  not  been  fertilized 
with  the  blood  of  christians  shed  by  christians  ?  What 
river  or  sea,  that  has  not  been  discoloured  with  the 
purple  tide  of  human  gore  ?  Yes,  I  am  ashamed  to 
declare,  that  christians  fight  more  savagely  than  Jews, 
than  heathens,  than  the  beasts  of  the  forest  ?  The 
warlike  spirit  which  the  Jews  displayed  towards  aliens, 
christians  are  bound  to  display  against  their  vices ; 
but,  on  the  contrary,  they  choose  to  be  at  peace  with 
their  vices,  and  at  war  with  their  fellow-creatures. 
And  yet,  as  an  apology  for  the  Jews,  it  must  be  said, 
that  they  were  led  to  war,  in  a  particular  case,  by 
Divine-  command,  for  the  purposes  of  divine  Provi- 
dence ;  while  the  christians,  remove  but  the  poor 
flimsy  veil  of  false  pretexts,  and  judge  according  to 
real  truth,  you  will  find  hurried  into  the  crooked  path 
of  ambition  by  anger,  the  very  worst  counsellor,  and 
allured  to  shed  blood  by  an  insatiable  avarice  of  gold. 
The  Jews  waged  war  with  foreign  nations ;  while  the 
christians  are,  with  the  Turks,  at  peace,  and  with  one 
another,  at  war ! 

As  to  the  Heathen  despots,   it  is  true,  the  thirst  of 
glory  goaded  them  to  battle  j    but  yet  even  they  con- 


37 

qucred  fierce  and  barbarous  nations,  to  civilize  them  ; 
insomuch  that  it  was  often  an  advantage  to  be  con- 
quered, the  conquerors  endeavouring  to  render  every 
service  in  their  power  to  the  people  whom  they  had 
subdued.  They  took  pains  to  render  their  victories 
as  little  bloody  as  possible,  that  the  conqueror  might 
be  rewarded  with  a  more  honourable  renown,  and  that 
the  clemency  of  the  victor  might  afford  consolation  to 
the  vanquished.  But,  I  blush  to  record,  upon  how 
infamously  frivolous  causes  the  world  has  been  rouzed 
to  arms  by  christian  kings.  One  of  them  has  found  or 
forged,  an  obsolete  musty  parchment,  on  which  he 
makes  a  claim  to  a  neighbouring  territory.  As  if  it 
signified  a  straw  to  mankind,  thus  called  upon  to  shed 
blood,  who  is  the  person,  or  what  the  family  of  the 
ruling  prince,  whoever  he  be,  provided  he  governs  in 
such  a  manner  as  to  consult  and  promote  the  public 
felicity. 

Another  alleges  that  some  punctilio,  in  a  treaty  of  a 
hundred  articles,  has  been  infringed  or  neglected.  A 
thitd  owes  a  neighbouring  king  a  secret  grudge,  on  a 
private  account,  because  he  has  married  some  princess 
whom  he  intended  to  be  his  consort,  or  uttered  some 
sarcasm,  that  reflects  upon  his  royal  person  and  char- 
acter. 

And  what  is  the  basest  and  most  flagitious  conduct 
of  all,  there  are  crowned  heads,  who,  with  the  mean 
cunning  that  ever  characterizes  tne  despot,  connive, 
because  they  find  their  own  power  weakened  by  the 
people's  union,  and  strengthened  by  their  divisions,  to 
excite  war,  without  any  substantial  reason  for  a  rup- 
ture, merely  to  break  the  national  union  at  home,  and 
pillage  the  oppressed  people  with  impunity.  There 
are  infernal  agents  enough,  who  fatten  on  the  plunder 
4 


38 

of  the  people,  and  have  little  to  do  in  state  affairs  du- 
ring the  time  of  peace,  who  easily  manage  to  bring 
about  the  wished-for  rupture,  and  embroil  an  unoffend- 
ed  people  in  a  war  with  an  unoffending  neighbour. 
Nothing  but  a  fury  of  hell  could  instil  such  venom  into 
the  bosom  of  a  christian.  Cruelty  of  depotism  like 
this,  in  the  hearts  of  kings  pretending  to  Christianity, 
was  never  equalled  by  Dionysius,  Mezentius,  Phalaris, 
the  most  infamous  tyrants  of  antiquity !  Degraded 
wretches  I  Brutes,  not  men  ?  Great  only  by  the  abuse 
©f  greatness  !  Fools  in  every  thing  but  the  art  of  doing 
mischief!  Unanimous  in  nothing,  but  in  defrauding 
and  oppressing  the  public  !  Yet,  wretches,  brutes,  and 
fools  as  they  are,  they  are  called  christians,  and  have 
the  impudence  to  go  with  a  face  of  piety  to  churchy 
and  dare  even  to  kneel  at  the  altar.  Pests  of  man- 
kind, worthy  to  be  transported  out  of  civil  society,  and 
carried,  with  convicts,  to  the  remotest  islands,  in  exile 
for  life. 

If  it  be  true,  that  christians  are  members  of  one 
body,  how  happens  it,  that  every  christian  does  not 
sympathize  and  rejoice  in  every  other  christian's  wel- 
fare ?  Now,  however,  it  seems  to  be  cause  enough  to 
commence  a  just  and  necessary  war,  that  a  neighbour- 
ing land  is  in  a  more  prosperous,  flourishing,  or  free 
condition,  than  your  own.  For,  if  you  can  but  prevail 
upon  yourselves  to  speak  the  real  truth,  what,  I  ask, 
has  excited,  and  what  continues  at  this  very  day  to 
excite,  so  many  combined  powers  against  the  king- 
dom of  France,  unless  it  be,  that  it  is  the  finest  and 
most  flourishing  country  in  Europe  ?  Nowhere  is  there 
a  more  extensive  territory;  nowhere  a  more  august 
public  council ;    nowhere  greater  unanimity,  and,  on 


.39 

all  these  accounts  united,  nowhere  greater  power.  *  * 
*****  j. 

God  made  man  unarmed  ;  but  anger  and  revenge 
have  mended  the  work  of  God,  and  furnished  his 
hands  with  weapons  invented  in  hell.  Christians  attack 
christians  with  engines  of  destruction,  fabricated  by 
the  devil.  A  cannon,  a  mortar,  no  human  being  could 
have  devised  them  originally,  they  must  have  been 
suggested  by  the  evil  one.  Nature,  indeed,  has  armed 
lions  with  teeth  and  claws,  and  bulls  with  horns ;  but 
whoever  saw  them  go  in  bodies  to  use  their  arms  for 
mutual  destruction  ?  What  man  ever  saw  so  small  a 
number  as  even  ten  lions  congregated  to  fight  ten 
bulls,  and  drawn  up  in  battle  array  ?  But,  how  often 
have  twenty  thousand  christians  met  an  equal  number 
on  the  same  plain,  all  prepared  to  shoot  each  other 
through  the  heart,  or  to  plunge  the  sword  or  bayonet 
through  each  other's  bowels.  So  little  account  do 
they  make  of  hurting  their  brethren,  that  they  have  not 
the  smallest  scruple  to  spill  every  drop  of  blood  in 
their  bodies.  Beasts  of  the  forest,  your  contests  are 
at  least  excusable,  and  sometimes  amiable ;  ye  fight 
only  when  driven  to  madness  by  hunger,  or  to  defend 
your  young  ones;  but,  as  for  those  who  call  themselves 
your  lords,  men  and  christians,  the  faintest  shadow  of 
an  affront  is  sufficient  to  involve  them  in  all  the  hor- 
rors of  premeditated  war. 

If  the  lower  orders  of  the  people  were  to  act  in  this 
manner,  some  apology  might  be  found  in  their  sup- 
posed ignorance ;    if  very  young  men  were  to  act  in 

f  A  few  lines  are  here  omitted,  because,  though  descrip- 
tive of  France  in  the  days  of  Erasmus,  they  now  bear  but 
little  resemblance  to  it. 


40 

this  maimer,  the  inexperience  of  youth  might  be 
pleaded  in  extenuation ;  if  the  poor  laity  only  were 
concerned,  the  frailty  of  the  agents  might  lessen  the 
atrocity  of  the  action  ;  but  the  very  reverse  of  this  is 
the  truth.  The  seeds  of  war  are  chiefly  sown  by  those 
very  people,  whose  wisdom  and  moderation,  charac- 
teristic of  their  rank  and  station,  ought  to  compose  and 
assuage  the  impetuous  passions  of  the  people.  The 
people,  the  ignoble  vulgar,  despised  as  they  are,  are 
the  very  persons  who  originally  raise  great  and  fair 
cities  to  their  proud  eminence,  who  conduct  the  com- 
mercial business  of  them  entirely,  and,  by  their  ex- 
cellent management,  fill  them  with  opulence.  Into 
these  cities,  after  they  are  raised  and  enriched  by  Ple- 
beians, creep  the  satraps  and  grandees,  like  so  many 
drones  into  a  hive ;  pilfer  what  was  earned  by  others 
industry  ;  and  thus,  what  was  accumulated  by  the  la- 
bour of  the  many,  is  dissipated  by  the  profligacy  of  the 
few  ;  what  was  built  by  Plebeians  on  upright  founda- 
tions, is  levelled  to  the  ground  by  cruelty  and  royal 
patrician  injustice. 

If  the  military  transactions  of  old  time  are  not 
worth  remembrance,  let  him  who  can  bear  the  loath- 
some employ,  only  call  to  mind  the  wars  of  the  last 
twelve  years ;  let  him  attentively  consider  the  causes 
of  them  all,  and  he  will  find  them  all  to  have  been  un- 
dertaken for  the  sake  of  kings  ;  all  of  them  carried  on 
with  infinite  detriment  to  the  people,  while,  in  most 
instances,  the  people  had  not  the  smallest  concern, 
either  in  their  origin  or  their  issue. 

Then,as  to  young  men  being  chiefly  concerned  in  this 
mischief  of  exciting  war,  so  far  from  it,  that  you  hide 
your  grey  hairs  with  a  helmet ;  Caniticm  galea  premitis  ; 
and  you  deem  it  an  honour  to  the  hoary  head  of  a 


41 

christian,  to  encourage  or  even  take  an  active  part  in 
war,  though  the  heathen  poet  Ovid  says,  "  Turfie  senex- 
miles  ;"  That  an  old  man,  a  warrior,  is  a  loathsome 
object.  Ovid's  countrymen  would  have  considered  a 
fighting-man,  or  one  that  set  others  on  to  fight  at  sev- 
enty years  old,  a  blood-thirsty  dotard,  with  one  foot  in 
his  grave,  a  monster  of  wickedness  and  folly. 

As  to  the  laity  only  being  concerned,  it  is  so  far 
from  true,  that  priests,  whom  God,  under  the  severe 
and  sanguinary  dispensation  of  Moses,  forbade  to  be 
polluted  with  blood,  do  not  blush  ;  that  christian  di- 
vines and  preachers,  the  guides  of  our  lives,  do  not 
blush  ;  that  professors  of  the  purest  divinity  do  not 
blush ;  that  neither  bishops,  cardinals,  nor  Christ's 
own  vicars,  blush  to  become  the  instigators,  the  very 
firebrands  of  war,  against  which  Christ,  from  whom 
they  all  pretend  to  derive  the  only  authority  they  can 
have,  expressed  his  utter  detestation.  What  possible 
consistency  can  there  be  between  a  mitre  and  a  hel- 
met, a  pastoral  staff  and  a  sabre  ?  between  the  volume 
of  the  gospel,  and  a  shield  and  buckler  ?  How  can 
it  be  consistent  to  salute  the  people  with  the  words, 
"  Peace  be  with  you,"  and,  at  the  same  time,  to  be  ex- 
citing the  whole  world  to  bloody  war  ?  with  the  lips  to 
speak  peace,  and  with  the  hand  and  every  power  of 
action,  to  be  urging  on  havoc  ?  Dare  you  describe 
Christ  as  a  Reconciler,  a  Prince  of  peace,  and  yet  pal- 
liate or  commend  war,  with  the  same  tongue,  which, 
in  truth,  is  nothing  less  than  to  sound  the  trumpet  be- 
fore Christ  and  Satan  at  the  same  time.  Do  you  pre- 
sume, reverend  sir,  with  your  hood  and  surplice  on, 
to  stimulate  the  simple,  inoffensive  people  to  war, 
when  they  come  to  church,  expecting  to  hear  from 
your  mouth  the  Gospel  of  peace  ?  Are  you  not  appre 
4* 


42 

hensive,  lest  what  was  said  by  those  who  announced 
the  coming  of  Christ,  "  How  beautiful  are  the  feet  of 
him,  that  bringeth  glad  tidings  of  peace  ;  who  bring- 
eth  tidings  of  good,  who  bringeth  tidings  of  salvation  I" 
should  be  reversed,  and  addressed  to  you  in  this  man- 
ner :  "  How  foul  is  the  tongue  of  priests  ;  exhorting  to 
war,  inciting  to  evil,  and  urging  men  to  destruction.'* 
Think  of  the  incongruous  idea,  a  bloody  priest ! 

Among  the  old  Romans  who  retained  something  of 
true  piety  in  the  midst  of  heathenism,  whoever  entered 
on  the  office  of  Pontifex  Maximus  or  High  Priest,  was 
obliged  to  swear,  that  he  would  keep  his  hands  un- 
stained with  blood ;  and  that,  if  he  were  provoked,  or 
even  hurt  by  any  aggressor,  he  would  not  avenge  the 
injury.  Titus  Vespasian,  a  heathen  emperor,  kept 
the  oath  religiously,  and  is  highly  commended  for  it  by 
a  heathen  writer.  But  among  christians,  as  if  shame 
had  fled  from  earth,  clergymen,  solemnly  consecrated 
to  God,  are  often  among  the  first  to  inflame  the  minds, 
both  of  king  and  people,  to  blood  and  devastation. 
They  convert  the  sweet  accents  of  the  gospel  to  the 
trumpet  of  Mars ;  and  forgetting  the  dignity  of  their 
profession,  run  about  making  proselytes  to  their  opin- 
ion, ready  to  do  or  suffer  any  thing,  so  long  as  they 
can  but  succeed  in  kindling  the  flames  of  war.  Kings 
who,  perhaps,  might  otherwise  have  kept  quiet,  are 
set  on  fire  by  those  very  men  who  ought,  if  they  acted 
in  character,  to  cool  the  ardor  of  warring  potentates 
by  their  official  and  sacred  authority.  Nay,  what  is 
more  monstrous  stillj  clergymen  actually  wage  war 
in  person,  and  with  a  view  to  obtain  shares  in  prizes 
or  preferments ;  things  which  the  philosophers  among 
the  heathens  held  in  contempt ;  and  the  contempt  of 
which,  is  the  peculiar  and  appropriate  distinction  of 
fuen  who  profess  to  follow  the  apostles. 


43 

A  very  few  years  ago,  when  the  world,  labouring 
under  a  deadly  fever,  was  running  headlong  to  arms, 
the  gospel  trumpeters  blew  a  blast  from  the  pnipit, 
and  inflamed  the  wretched  kings  of  Europe  to  a  par- 
oxism, running  as  they  were  last  enough  of  themselves 
into  a  state  of  downright  insanity.  Among  the  English, 
the  clergy  fulminated  from  the  pulpit  against  the 
French ;  and  among  the  French,  against  the  English, 
They  all  united  in  instigating  to  war.  Not  one  man 
among  the  clergy  exhorted  to  peace,  or,  at  least,  not 
above  one  or  two,  whose  lives  would,  perhaps,  be  in 
danger,  if  I  were  even  now  to  name  them. 

The  right  reverend  fathers  in  God,  the  holy  bishops, 
forgetting  their  personal  and  professional  dignity,  were 
continually  running  to  and  fro,  like  the  evil-one,  adding 
virulence  to  the  public  disease  of  the  world,  by  their 
mischievous  officiousness ;  instigating,  on  one  hand, 
Julius  the  pope,  and  on  the  other,  the  surrounding 
kings  to  push  on  the  war  with  vigour,  as  if  both  pope 
and  kings  were  not  mad  enough  without  their  inflam- 
matory suggestions.  In  the  mean  time,  the  fathers  in 
God  failed  not  to  call  their  blood-thirsty  rage  a  zeal 
for  law,  order,  and  religion.  To  forward  their  san- 
guinary purposes,  they  wrest  the  laws  of  heaven  to  a 
constructive  meaning  never  meant ;  they  misinterpret 
the  writings  of  good  men,  they  misquote  and  misre- 
present the  sacred  scripture,  I  do  not  say,  with  the 
most  barefaced  impudence  only,  but  the  most  blasphe- 
mous impiety.  Nay,  matters  are  come  to  such  a  pass> 
that  it  is  deemed  foolish  and  wicked  to  open  one's 
mouth  against  war,  or  to  venture  a  syllable  in  praise  of 
peace,  the  constent  theme  of  Christ's  eulogy.  He  is- 
thought  to  be  ill-affected  to  the  king,  and  even  to  pay 
but  little  regard  to  the  people's  interest,  who  recojft- 


44 

mends  what  is  of  all  things  in  the  world  the  most  sal- 
utary to  both  king  and  people,  or  dissuades  from  that 
which,  without  any  exception,  is  the  most  destructive. 

In  addition  to  all  this,  chaplains  follow  the  army  to 
the  field  of  battle  ;  bishops  preside  in  the  camp,  and 
abandoning  their  churches,  enlist  in  the  service  of  Bel- 
lona.  The  war  multiplies  priests,  bishops,  and  car- 
dinals, among  whom  to  be  a  camp  legate  is  deemed 
an  honourable  preferment,  and  worthy  the  successors 
of  the  apostles.  It  is,  therefore,  the  less  wonderful, 
that  priests  should  breathe  the  spirit  of  Mars,  to  whom 
Mars  gives  ecclesiastical  rank,  together  with  loaves 
and  fishes. 

It  is  a  circumstance  which  renders  the  evil  less 
capable  of  remedy,  that  the  clergy  cover  over  this 
most  irreligious  conduct  with  the  cloak  of  religion. 
The  colours  in  the  regiments,  consecrated  by  minis- 
ters of  peace,  bear  the  figurcof  the  cross  painted  upon 
them.  The  unfeeling  mercenary  soldier,  hired  by  a  few 
pieces  of  paltry  coin  to  do  the  work  of  a  man-butcher, 
carries  before  him  the  standard  of  the  cross,  and  that 
very  figure  becomes  the  symbol  of  war,  which  alone 
ought  to  teach  every  one  that  looks  at  it,  that  war 
ought  to  be  utterly  abolished.  What  hast  thou  to  do 
with  the  cross  of  Christ  on  thy  banners,  thou  blood- 
stained soldier  ?  With  such  a  disposition  as  thine,  with 
deeds  like  thine,  of  robbery  and  murder,  thy  proper 
standard  would  be  a  dragon,  a  tiger,  or  a  wolf ! 

That  cross  is  the  standard  of  him  who  conquered, 
not  by  fighting,  but  by  dying,  who  came  not  to  destroy 
men's  lives,  but  to  save  them.  It  is  a  standard,  the 
very  sight  of  which  might  teach  you  what  sort  of  ene- 
mies you  have  to  war  against,  if  you  are  a  christian, 
and  how  you  may  be  sure  to  gain  the  victory. 


45 

I  see  you,  while  the  standard  of  salvation  is  in  one 
hand,  rushing  on  with  a  sword  in  the  other,  to  the 
murder  of  your  brother  ;  and  under  the  banner  of  the 
cross,  destroying  the  life  of  one  who  to  the  cross  owes 
his  salvation.  Even  from  the  holy  sacrament  itself, 
for  it  is  sometimes,  at  the  same  hour,  administered  in 
opposite  camps,  in  which  is  signified  the  complete 
union  of  all  christians,  the  warriors  who  have  just 
received  it,  run  instantly  to  arms,  and  endeavour  to 
plunge  the  dreadful  steel  into  each  other's  vitals.  Of 
a  scene  thus  infernal,  and  fit  only  for  the  eyes  of 
accursed  spirits  who  delight  in  mischief  and  misery, 
the  pious  warriors  would  make  Christ  the  spectator, 
if  it  could  be  supposed  that  he  would  be  present  at  it. 
The  absurdest  circumstance  of  all  those  respecting 
the  use  of  the  cross  as  a  standard  is,  that  you  see  it 
glittering  and  waving  high  in  air,  in  both  the  contend- 
ing armies  at  once.  Divine  service  is  also  performed 
to  the  same  Christ  in  both  armies  at  the  same  time. 
What  a  shocking  sight !  Lo,  crosses  dashing  against 
crosses,  and  Christ  on  this  side  firing  bullets  at  Christ 
on  the  other ;  cross  against  cross,  and  Christ  against 
Christ.  The  banner  of  the  cross,  significant  of  the 
christian  profession,  is  used  on  each  side  to  strike 
terror  into  the  opposite  enemy.  How  dare  they,  on 
this  occasion,  to  attack  what  on  all  others  they  adore  ? 
Because  they  are  unworthy  to  bear  the  true  cross  at 
all,  and  rather  deserve  to  be  themselves  crucified. 

Let  us  now  imagine  we  hear  a  soldier  among  these 
fighting  christians,  saying  the  Lord's  Prayer.  "  Our 
Father,"  says  he.  O,  hardened  wretch,  can  you  call 
him  Father,  when  you  are  just  going  to  cut  your 
i's  throlt?  "Hallowed  be  thy  name." — How 
can  the  name  of  God  be  more  impiously  unhallowed, 


46 

than  by  mutual  bloody  murder  among  you  his  sons? 
"  Thy  kingdom  come." — Do  you  pray  for  the  coming' 
of  his  kingdom,  while  you  are  endeavouring  to  estab- 
lish an  earthly  despotism,  by  spilling  the  blood  of  God's 
sons  and  subjects  ?  "  Thy  will  be  done  on  earth  as  it  is 
in  he««"en." — His  will  in  heaven  is  for  peace,  but  you 
are  now  meditating  war.  Dare  you  to  say  to  your  Fa-* 
ther  in  heaven,  "  Give  us  this  day  our  daily  bread," 
when  you  are  going  the  next  minute,  perhaps,  to  burn 
up  your  brother's  corn-fields,  and  had  rather  lose  the 
benefit  of  them  yourself,  than  suffer  him  to  enjoy  them 
unmolested  ?  With  what  face  can  you  say,  "  Forgive 
us  our  trespasses  as  we  forgive  them  that  trespass 
against  us,"  when  so  far  from  forgiving  your  own 
brother,  you  are  going  with  all  the  haste  you  can  to 
murder  him  in  cold  blood  for  an  alleged  trespass,  that 
after  all,  is  but  imaginary.  Do  you  presume  to  de- 
precate the  danger  of  temptation,  who,  not  without 
great  danger  to  yourself,  are  doing  all  you  can  to 
force  your  brother  into  danger  ?  Do  you  deserve  to  be 
delivered  from  evil,  that  is,  from  the  evil  being,  to 
whose  impulse  you  submit  yourself,  and  by  whose 
spirit  you  are  now  guided  in  contriving  the  greatest 
possible  evil  to  your  brother? 

Piato  somewhere  says,  that  when  Grecians  war  with 
Grecians,  notwithstanding  they  were  separate  and  in- 
dependent dynasties,  it  is  not  a  war,  but  an  insurrec- 
tion. He  would  not  consider  them  as  a  separate  peo- 
ple, because  they  were  united  in  name  and  by  vicinity. 
And  yet  the  christians  will  call  it  a  war,  and  a  just 
and  necessary  war  too,  which,  on  the  most  trimng  oc- 
casion, with  such  soldiery  and  such  weapons,  one  peo- 
ple professing  Christianity  wages  war  with-  another 
people  holding  exactly  the  same  creed,  and  professing 
the  same  Christianity. 


47 

The  laws  of  some  heathen  nations  ordained,  that  he 
who  should  stain  his  sword  with  a  brother's  blood, 
should  be  sewed  up  in  a  sack,  and  thrown  into  the 
common  sewer.  Now  they  are  no  less  strongly  united 
as  brothers  whom  Christ  has  fraternized,  than  those 
who  are  related  by  consanguinity.  And  yet,  in  war, 
there  is  a  reward  instead  of  punishment  for  murdering 
a  brother.  Wretched  is  the  alternative  forced  upon 
us  by  war.  lie  who  conquers,  is  a  murderer  of  his 
brother  ;  and  he  who  is  conquered,  dies  equally  guilty 
of  fratricide,  because  he  did  his  best  to  commit  it. 

After  all  this  unchristian  cruelty,  and  all  this  incon- 
sistency, the  christian  warriors  execrate  the  Turks  as 
a  tribe  of  unbelievers,  strangers  to  Christ ;  just  as  if, 
while  they  act  in  this  manner,  they  wrere  christians 
themselves  ;  or  as  if  there  could  possibly  be  a  more 
agreeable  sight  to  the  Turks,  than  to  behold  the  chris- 
tians running  each  other  through  the  body  with  the 
bayonet.  The  Turks,  say  the  christians,  sacrifice  to 
the  devil ;  but  as  there  can  be  no  victim  so  acceptable 
to  the  devil,  as  a  christian  sacrificed  by  a  christian, 
are  not  you,  my  good  christian,  sacrificing  to  the  devil 
as  much  as  the  Turk  ?  Indeed,  the  evil-one  has,  in 
this  case,  the  pleasure  of  two  victims  at  a  time,  since 
he  who  sacrifices  is  no  less  his  victim,  than  he  who  is 
sacrificed  by  the  hand  of  a  christian  and  the  sword  of 
war.  If  any  one  favours  the  Turks,  and  wishes  to  be 
on  good  terms  with  the  devil,  let  him  offer  up  such 
victims  as  these. 

But  I  am  well  aware  of  the  excuse  which  men, 
ever  ingenious  in  devising  mischief  to  themselves  as 
well  as  others,  offer  iB  extenuation  of  their  conduct  in 
going  to  war.  They  allege,  that  they  are  compelled 
to  it ;  that  they  are  dragged  against  their  will  to  war. 


48 

I  answer  them,  deal  fairly  ;  pull  off  the  mask,  throw 
away  all  false  colours,  consult  your  own  heart,  and 
you  will  find  that  anger,  ambition,  and  folly,  are  the 
compulsory  force  that  has  dragged  you  to  war,  and  not 
any  necessity  ;  unless,  indeed,  you  call  the  insatiable 
cravings  of  a  covetous  mind,  necessity.  Reserve  your 
outside  pretences  to  deceive  the  thoughtless  vulgar. 
God  is  not  mocked  with  paint  and  varnish.  Solemn 
days  and  forms  of  fasting,  prayer,  and  thanksgiving, 
are  appointed.  Loud  petitions  are  offered  up  to  heaven 
foi  peace.  The  priests  and  the  people  roar  out  as 
vociferously  as  they  can,  "  Give  peace  in  our  time,  O 
Lord  !  We  beseech  thee  to  hear  us,  O  Lord."  Might 
not  the  Lord  very  justly  answer  and  say,  "  Why  mock 
ye  me,  ye  hypocrites  ?  You  fast  and  pray,  that  I  would 
avert  a  calamity,  which  you  have  brought  upon  your 
own  heads.  You  are  deprecating  an  evil,  of  which 
yourselves  are  the  authors." 

Now  if  every  possible  offence,  every  little  occur- 
rence not  exactly  to  one's  mind,  is  to  excite  a  war, 
what  is  there  in  human  affairs,  that  will  not  furnish  an 
occasion  of  deadly  strife  ?  In  the  tenderest  connexions 
of  domestic  life,  and  between  the  most  affectionate 
husbands  and  wives,  there  is  always  some  fault  to  be 
connived  at,  some  omission  or  commission  to  be  mutu- 
ally forgiven,  some  occasion  for  reciprocal  forbear- 
ance, unless  you  assert,  that  it  would  be  better  to  cut 
asunder,  on  the  first  dispute,  all  ties  of  affection. 
Suppose  some  differences,  like  those  of  conjugal  life, 
to  happen  between  neighbouring  princes,  why  should 
they  immediately  draw  the  sword,  and  proceed  to  the 
last  sad  extremities  ?  There  are  laws,  there  are  saga- 
cious men,  there  are  worthy  clergymen,  there  are  right 
reverend  bishops,  by  whose  salutary  advice  all  disa- 


49 

greements  might  be  reconciled,  and  all  disturbance 
checked  at  its  origin.  Why  do  kings  not  make  these, 
instead  of  the  sword,  their  umpires  ?  Even  if  the  ar- 
bitrators were  unjust,  which  is  not  likely  when  removed 
from  all  undue  influence,  the  disagreeing  parties  would 
come  off  with  less  injury  than  if  they  had  recourse  to 
arms,  to  the  irrational  and  doubtful  decision  of  wrar. 
There  is  scarcely  any  peace  so  unjust,  but  it  is  pre- 
ferable, upon  the  whole,  to  the  justest  war.  Sit  down 
before  you  draw  the  sword,  weigh  every  article,  omit 
none,  and  compute  the  expense  of  blood  as  well  as 
treasure  which  war  requires,  and  the  evils  which  it 
of  necessity  brings  with  it,  and  then  see  at  the  bottom 
of  the  account,  whether,  after  the  greatest  success, 
there  is  likely  to  be  a  balance  in  your  favour. 

The  authority  of  the  Roman  pontiff  is  allowed  to  be 
paramount  and  decisive.  Kings  themselves  allow  it. 
And  yet  when  nations,  when  kings  are  violently  engag- 
ed in  the  most  unnatural  wars  for  years  together, 
where  is  then  the  paramount  and  decisive  authority  of 
the  pontiff,  where  then  the  power  said  to  be  second  to 
none  but  Christ's  in  heaven  I  On  this  occasion,  if  on 
any,  this  high  power  would  be  exerted,  if  the  holy 
pontiffs  themselves  were  not  slaves  to  the  same  vile 
passions  as  the  wretched  kings  and  deluded  people. 

The  pontiff  summons  to  war.  He  is  obeyed.  He 
summons  to  peace,  why  is  he  not  obeyed  as  readily  ? 
If  men,  as  they  profess,  really  do  prefer  peace,  and  are 
reluctantly  dragged  to  war,  why  do  they  obey  pope 
Julius  with  so  much  alacrity  when  he  calls  them  to 
war,  and  yield  no  obedience  to  pope  Leo,  when  he 
invites  them  to  concord  and  peace  ?  If  the  authority 
of  the  Roman  pontiff  be  really  divine,  surely  it  ought 
then  to  avail  most  when  it  prescribes  that  conduct, 
5 


50 

which  Christ  taught  as  the  only  proper  conduct.  It  is 
fair  to  conclude,  that  those  whom  Julius  had  authority 
enough  to  excite  to  a  most  destructive  war,  and  whom 
Leo,*  a  really  religious  pontiff,  cannot  allure  by  the 
most  cogent  arguments,  to  christian  love  and  charity, 
are  serving,  (I  express  myself  tenderly  of  them,)  under 
the  cloak  of  serving  the  Church,  nothing  else  but  their 
own  vile  and  selfish  passions. 

If  you  are,  in  your  heart,  weary  of  war,  I  will  tell 
you  how  you  may  avoid  it,  and  preserve  a  cordial  and 
general  amity. 

Firm  and  permanent  peace  is  not  to  be  secured  by 
marrying  one  royal  family  to  another,  nor  by  treaties 
and  alliances  made  between  such  deceitful  and  imper- 
fect creatures  as  men  ;  for  from  these  very  family 
connexions,  treaties,  and  alliances,  we  see  wars  chiefly 
originate.  No  ;  the  fountains  from  which  the  streams 
of  this  evil  flow  must  be  cleansed.  It  is  from  the  cor- 
rupt passions  of  the  human  heart,  that  the  tumults  of 
war  arise.  While  each  king  obeys  the  impulse  of 
his  passions,  the  commonwealth,  the  community  suf- 
fers ;  and  at  the  same  time,  the  poor  slave  to  his  pas- 
sions is  frustrated  in  his  private  and  selfish  purposes. 
Let  kings  then  grow  wise  ;  wise  for  the  people,  not 
for  themselves  only ;  and  let  them  be  truly  wise,  in 
the  proper  sense  of  the  word,  not  tnerely  cunning,  but 
really  wise,  so  as  to  place  their  Majesty,  their  felicity, 
their  wealth,  and  their  splendour,  in  such  things,  and 
such  only,  as  render  them  personally  great,  per- 
sonally superior  to  those  whom  the  fortune  of  birth 
has  ranked,  in  a  civil  sense,  below  them.  Let  them 
acquire  those  amiable  dispositions  towards  the  com- 
monwealth, the  great  body  of  the   people,  which  a 

*  Erasmus  was  mistaken  in  Leo's  character. 


SX 

father  feels  for  his  family.  Let  a  king  think  himself 
great,  in  proportion  as  his  people  are  good ;  let  him 
estimate  his  own  happiness  by  the  happiness  of  those 
whom  he  governs ;  let  him  deem  himself  glorious  in 
proportion  as  his  subjects  are  free;  rich,  if  the  public 
are  rich  ;  and  flourishing,  if  he  can  but  keep  the  com- 
munity flourishing,  in  consequence  of  uninterrupted 
peace. 

Such  should  be  our  king,  if  we  wish  to  establish  a 
firm  and  lasting  peace ;  and  let  the  noblemen  and 
magistrates  imitate  the  king,  rendered  by  these  means 
worthy  of  imitation.  Let  the  public  good  be  the  rule 
of  their  conduct ;  and  so  will  they  ultimately  promote 
most  effectually  even  their  own  private  advantage. 

Now  will  a  king  of  such  a  disposition  as  I  have  de- 
scribed, be  easily  prevailed  upon  to  extort  money  from 
his  own  people,  to  put  it  into  the  pockets  of  foreign 
mercenaries  and  alien  subsidiaries  ?  Will  he  reduce 
his  own  people  to  distress,  perhaps,  even  for  breach 
in  order  to  fill  the  coffers  of  military  despots  and  com- 
manders ?  Will  he  be  lavish  of  blood  as  well  as  treas- 
ure, neither  of  them  his  own,  and  expose  the  lives  as 
well  as  expend  the  property  of  his  people  ?  No.  I 
think  he  will  know  better.  Let  him  exercise  his  pow- 
er as  far  as  he  pleases,  within  those  bounds  which  he 
will  always  see  clearly,  when  he  remembers,  that  he 
is  a  man  governing  men,  a  free  man  at  the  head  of 
freemen,  a  christian  presiding  over  a  nation  of  chris- 
tians. In  return  for  his  good  behaviour,  let  the  people 
pay  him  just  so  much  reverence,  and  yield  him  just 
so  many  privileges  and  prerogatives  as  are  for  the 
public  good,  and  no  more.  A  good  king  will  require 
no  more  ;  and  as  to  the  unreasonable  desires  of  a  bad 
king,  the  people  should  unite  to  check  and  repel  the;m- 


52^ 

Let  there  be,  on  both  sides,  a  due  regard  paid  to  pri- 
vate happiness.  Let  the  greatest  share  of  honour  be 
ever  paid,  not  to  warlike  kings,  the  world  has  sorely 
suffered  for  its  folly  in  giving  them  glory,  but  to  kings 
who  entirely  reject  the  war  system,  and  by  their  un- 
derstanding and  counsels,  not  by  force  and  arms, 
restore  to  bleeding  human  nature  the  blessings  of 
concord  and  repose.  Let  him  be  called  a  great  king, 
not  who  is  continually  augmenting  his  army,  and  pro- 
viding military  stores  and  engines  of  destruction,  but 
who  exerts  every  effort  of  his  mind,  and  uses  every 
advantage  of  his  situation  to  render  armies,  stores,  and 
engines  of  destruction,  totally  unnecessary.  Truly 
glorious  as  is  such  an  attempt,  not  one,  in  the  long 
catalogue  of  kings  and  princes,  that  has  strutted  and 
fretted  his  hour  on  the  stage,  ever  conceived  the 
thought  in  his  heart,  except  the  Emperor  Dioclesian. 

But  if,  after  all,  it  is  not  possible  that  a  war  should 
be  avoided,  let  it  be  so  conducted,  that  the  severest  of 
its  calamities  may  fall  upon  the  heads  of  those  who 
gave  the  occasion.  Yet  kings,  instead  of  suffering  at 
all  by  it,  wage  war  in  perfect  consistency  with  their 
personal  safety.  The  great  men  grow  rich  upon  it ; 
the  largest  part  of  the  evil  falls  upon  landholders,  hus- 
bandmen, tradesmen,  manufacturers,  whom,  perhaps, 
the  war  does  not  in  the  least  concern,  and  who  never 
furnished  the  slightest  cause  for  a  national  rupture. 

In  what  consists  the  wisdom  of  a  king,  if  he  does 
not  take  these  things  into  consideration  ?  In  what  con- 
sists the  gracious  goodness,  the  tender  feeling  of  a 
king,  if  he  thinks  such  things  beneath  his  notice  ? 

Some  method  should  be  discovered  to  keep  kings 
from  shifting  their  thrones  and  dominions,  and  going 
from  one  dvnasty  to  another,  because  innovations  in 


5S 

matters  of  this  kind  always  create  disturbance,  and 
disturbance  produces  war.  This  may  be  easily  man- 
aged, if  the  children  of  kings  are  provided  for,  or 
established  somewhere  within  their  father's  own  do- 
minions ;  or  if  it  should  appear  expedient  to  connect 
them  with  neighbouring  crowned  heads,  let  all  hope 
of  succession  be  entirely  cut  off  at  the  time  when  a 
marriage,  or  any  other  mode  of  connexion  with  foreign 
courts,  is  negociated.  Nor  let  any  king  be  allowed  to 
sell  or  alienate,  in  any  manner,  the  least  portion  of 
his  dominions,  as  if  free  States  were  his  private  prop- 
erty. I  say  free  States,  for  all  States  are  free  that 
have  kings,  properly  so  called,  to  govern  them.  States 
that  are  not  free,  are  not  under  kings,  whatever  they 
may  be  called,  but  despots.  By  the  intermarriages  of 
kings  and  their  progeny,  and  the  rights  of  succession 
which  thence  arise,  a  man  born  in  the  bogs  of  Ireland 
may  come  to  reign  in  the  East  Indies ;  and  another 
who  was  a  king  in  Syria,  may  all  of  a  sudden  start  up 
an  Italian  prince.  Thus  it  may  happen,  that  neither 
country  shall  have  a  king  while  he  abandons  his  former 
dominions,  and  is  not  acknowledged  by  his  newly  ac- 
quired ones  ;  being  a  perfect  stranger,  born  in  another 
world,  for  any  thing  they  know  to  the  contrary.  And 
in  the  mean  time,  while  he  is  reducing,  subduing,  and 
securing  one  part  of  his  dominions,  he  is  impoverish- 
ing and  exhausting  the  other.  He  sometimes  loses 
both,  while  he  is  endeavouring  to  grasp  both,  and  most 
ILely  is  not  fit  to  govern  either.  Let  kings  once  set- 
tle among  themselves,  how  much  and  how  far  each 
ought  to  govern,  and  then  let  no  marriage  connexion 
among  them  either  extend  or  contract ;  let  no  treaty- 
alter  the  limits  once  ascertained.  Thus  every  one 
will  endeavour  to  improve  his  allotted  portion  to  the 
5* 


54 

utmost  of  his  power.  All  his  efforts  wili  be  concen- 
trated on  one  country,  and  he  will  endeavour  to  trans- 
mit it  to  his  posterity  in  a  rich  and  flourishing  condi- 
tion. The  result  will  be,  that  when  every  one  minds 
his  own,  all  will  thrive.  Therefore,  let  kings  be  at- 
tached to  each  other,  not  by  political  intermarriages, 
artificial  and  factitious  ties,  but  by  pure  and  sincere 
friendship ;  and  above  all,  by  a  zeal  similar  and  com- 
mon to  the  whole  tribe,  to  promote  the  solid,  substan- 
tial happiness  of  human  nature.  And  let  the  king's 
successor  be  either  he  who  is  most  nearly  related  to 
him,  or  he  who  shall  be  judged  fittest  for  the  momen- 
tous office,  by  the  suffrages  of  the  people.  Let  the 
other  great  men  rest  satisfied  with  being  numbered 
among  the  honourable  nobility.  It  is  the  duty  of  a 
king  to  enter  into  no  party  cabals,  to  know  nothing  of 
private  passions  or  partialities,  but  to  esteem  all  men 
and  measures  solely  as  they  have  a  reference  and  ten- 
dency to  the  good  of  the  public.  Moreover,  let  the 
king  avoid  travelling  into  foreign  countries,  let  him 
never  wish  to  pass  the  boundaries  of  his  own  domin- 
ions ;  but  let  him  shew  that  he  approves  a  proverbial 
saying,  sanctioned  by  the  wisdom  of  ages,  frons  ocri- 
fiitio  prior  est  ;*  by  which  was  intimated,  that  nothing 

*  This  proverb  deserves  to  be  regarded  by  nobody  more 
than  a  king- ;  if  he  has  the  dispositions  of  a  king,  and  not  of 
a  public  plunderer,  that  is,  if  he  has  the  public  interest  at 
heart.  But  now-a-days,  bishops  and  kings  transact  all  the 
proper  business  of  their  functions  by  other  people's  hands, 
ears,  and  eyes  ;  nor  do  they  think  themselves  concerned  in 
any  thing  less,  than  in  the  care  of  the  public  good,  being  en- 
tirely occupied  with  pursuing  their  own  private  and  selfish 
ends,  or  engaged  in  the  pleasures  of  fashionable  life  and 
camp  an  y .— Er  a  s  m  u  s  . 


55 

goes  on  well  when  conducted  by  secondaries  and  mer- 
cenaries only*  and  in  the  absence  of  the  principal. 

Let  him  be  persuaded,  that  the  best  method  of  en- 
riching and  improving  his  realm,  is  not  by  taking  from 
the  territory  of  others,  but  by  meliorating  the  condition 
of  his  own.  When  the  expediency  of  war  is  discussed, 
let  him  not  listen  to  the  counsels  of  young  ministers 
who  are  pleased  with  the  false  glory  of  war,  without 
considering  its  calamities,  of  which,  from  their  age, 
it  is  impossible  that  they  should  have  had  personal  ex- 
perience. Neither  let  him  consult  those  who  have  an 
interest  in  disturbing  the  public  tranquillity,  and  who 
are  fed  and  fattened  by  the  sufferings  of  the  people. 
Let  him  take  the  advice  of  old  men,  whose  integrity 
has  been  long  tried,  and  who  have  shewn  that  they 
have  an  unfeigned  attachment  to  their  country.  Nor 
let  him,  to  gratify  the  passions  or  sinister  views  of  one 
©r  two  violent  or  artful  men,  rashly  enter  on  a  wrar; 
for  war,  once  engaged  in,  cannot  be  put  an  end  to  at 
discretion.  A  measure  the  most  dangerous  to  the  ex- 
istence of  a  State  as  a  war  must  be,  should  not  be 
entered  into  by  a  king,  by  a  minister,  by  a  junto  of 
ambitious,  avaricious,  or  revengeful  men,  but  by  the 
full  and  unanimous  consent  of  the  whole  people. 

The  causes  of  war  are  to  be  cut  up,  root  and  branch, 
on  their  first  and  slightest  appearance.  Many  real 
injuries  and  insults  must  be  connived  at.  Men  must 
not  be  too  zealous  about  a  phantom  called  national 
glory,  often  inconsistent  with  individual  happiness. 
Gentle  behaviour  on  one  side,  will  tend  to  secure  it 
on  the  other ;  but  the  insolence  of  a  haughty  minister 
may  give  unpardonable  offence,and  be  dearly  paid  for  by 
the  sufferings  of  the  nation  over  which  he  domineers. 


5& 

There  are  occasions  when,  if  peace  can  be  had  in  no 
other  way,  it  must  be  purchased.  It  can  scarcely  be 
purchased  too  dearly,  if  you  take  into  the  account  how 
much  treasure  you  must  inevitably  expend  in  war  ; 
and  what  is  of  infinitely  greater  consequence  than 
treasure,  how  many  of  the  people's  lives  you  save  by 
peace.  Though  the  cost  be  great,  yet  war  would 
certainly  cost  more  ;  besides,  what  is  above  all  price, 
the  blood  of  men,  the  blood  of  your  own  fellow-citizens 
and  subjects,  whose  lives  you  are  bound,  by  every  tie 
of  duty  to  preserve,  instead  of  lavishing  away  in  pros- 
ecuting schemes  of  false  policy,  and  cruel,  selfish,  vil- 
lainous ambition.  Only  form  a  fair  estimate  of  the 
quantity  of  mischief  and  misery  of  every  kind  and  de- 
gree which  you  escape,  and  the  sum  of  happiness  you 
preserve  in  all  the  walks  of  private  life,  among  ail  the 
tender  relations  of  parents,  husbands,  children,  among 
those  whose  poverty  alone  makes  them  soldiers,  the 
wretched  instruments  of  involuntary  bloodshed ;  form 
but  this  estimate,  and  you  will  never  repent  the  highest 
price  you  can  pay  for  peace. 

While  the  king  does  his  duty  as  the  guardian  and 
preserver,  instead  of  the  destroyer  of  the  people  com- 
mitted to  his  charge,  let  the  right  reverend  the  bishops- 
do  their  duty  likewise.  Let  the  priests  be  priests  in- 
deed ;  preachers  of  peace  and  good  will,  and  not  the 
instigators  of  war,  for  the  sake  of  pleasing  a  corrupt 
minister,  in  whose  hands  are  livings,  stalls,  and  mitres ; 
let  the  whole  body  of  the  clergy  remember  the  truly 
evangelical  duties  of  their  profession,  and  let  the  grave 
professors  of  theology  in  our  universities,  or  wherever 
else  they  teach  divinity,  remember  to  teach  nothing  as 
men-pleasers  unworthy  of  Christ.  Let  all  the  clergy, 
however  they  may  differ  in  rank,  order,  sect>  or  per- 


57 

suasion,  unite  to  cry  down  war,  and  discountenance  it 
through  the  nation,  by  zealously  and  faithfully  arraign- 
ing it  from  the  pulpit.  In  the  public  functions  of  their 
several  churches,  in  their  private  conversation  and 
intercourse  with  the  laity,  let  them  be  constantly  em- 
ployed in  the  christian,  benevolent,  humane  work  of 
preaching,  recommending,  and  inculcating  peace.  If, 
after  all  their  efforts,  the  clergy  cannot  prevent  the 
breaking  out  of  war,  let  them  never  give  it  the  slight- 
est approbation,  directly  or  indirectly,  let  them  never 
give  countenance  to  it  by  their  presence  at  its  silly 
parade  or  bloody  proceedings,  let  them  never  pay  the 
smallest  respect  to  any  great  patron  or  prime  ministerj 
or  courtier,  who  is  the  author  or  adviser  of  a  state  of 
affairs  so  contrary  t©  their  holy  profession,  and  to  every 
duty  and  principle  of  the  christian  religion,  as  is  a 
state  of  war. 

Let  the  clergy  agree  to  refuse  burial  in  consecrated 
ground  to  all  who  are  slain  in  battle.*  If  there  be  any 
good  men  among  the  slain,  and  certainly  there  are  very 
few,  they  will  not  lose  the  reward  of  christians  in 
heaven,  because  they  had  not  what  is  called  christian 
burial.  But  the  worthless,  of  whom  the  majority  of 
warriors  consists,  will  have  one  cause  of  that  silly  van- 
ity and  self-liking,  which  attends  and  recommends  their 
profession  more  than  any  thing  else,  entirely  removed, 
when  sepulchral  honours  are  denied,  after  all  the  glory 
of  being  knocked  on  the  head  in  battle,  in  the  noble 
endeavour  to  kill  a  fellow-creature. 


*The  words  of  Erasmus  are — "Satis  fit  in  hello  csesis,  in 
profano  sepulchrum  dare."  Here  he  goes  rather  too  far  -, 
but  it  is  in  his  benevolent  design  to  prevent  any  being  sl&ift 
in  battle  in  future.' 


58 

I  am  speaking  all  along  of  those  wars  which  chris- 
tians wage  with  christians,  on  trifling  and  unjustifiable 
occasions.  I  think  very  differently  of  wars,  bondjide^ 
just  and  necessary  ;*  such  as  are,  in  a  strict  sense  of 
those  words,  purely  defensive,  such  as  with  an  honest 
and  affectionate  zeal  for  the  country,  repel  the  violence 
of  invaders,  and  at  the  hazard  of  life,  preserve  the 
public  tranquillity. 

But  in  the  present  state  of  things,  the  clergy,  for  of 
their  conduct  I  proceed  to  speak,  so  far  from  acting  as 
servants  of  Christ,  in  the  manner  I  have  recommended, 
do  not  hesitate  to  hang  up  flags,  standards,  banners, 
and  other  trophies  of  wrar,  brought  from  the  field  of 
carnage,  as  ornaments  of  churches  and  great  cathe- 
drals. These  trophies  shall  be  all  stained  and  smeared 
with  the  blood  of  men,  for  whom  Christ  shed  his  most 
precious  blood,  and  shall  be  hung  in  the  ailes  of  the 
churches,  among  the  tombs  and  images  of  apostles  and 
martyrs,  as  if  in  future  it  were  to  be  reckoned  a  mark 
of  sanctity  not  to  suffer  martyrdom,  but  to  inflict  it ; 
not  to  lay  down  one's  own  life  for  the  truth,  but  to 
take  away  the  life  of  others  for  worldly  purposes  of 
vanity  and  avarice.  It  would  be  quite  sufficient  if  the 
bloody  rags  were  hung  up  in  some  corner  of  the  Ex- 
change, or  kept  as  curiosities  in  a  chest  or  closet  out 
of  sight,  disgraceful  monuments  as  they  are  of  human 
depravity.     The  Church  which  ought  to  be  kept  per- 

*  If  the  learned  and  ingenious  author  stands  forth  the  friend 
of  JPtaee,  and  quotes  the  New-Testament  in  support  of  the 
«2oc  rine,  he  certainly  goes  off  this  ground,  when  he  holds  up 
justification  of  outward  wars  on  any  occasion  whatsoever. 
Neither  Christ  or  his  apostles  give  us  any  directions  how  to 
discriminate  between  a  lawful  or  unauthorized  war.—  "  Ren- 
der not  evil  for  evil." — American  Euitos, 


lectJy  pure,  ami  emblematic  of  the  purest  of  religions, 
-should  not  be  defiled  with  any  thing  stained  with  the 
blood  of  man,  shed  by  the  hand  of  man  alienated,  as  is 
clear  by  the  very  act,  both  from  Christ  and  from  Na- 
ture. 

But  you  argue  in  defence  of  this  indecent  practice 
of  hanging  up  flags  or  colours,  as  they  are  called,  in 
churches,  that  the  ancients  used  to  deposit  the  mon- 
uments of  their  victories  in  the  temples  of  their  gods. 
It  is  true  ;  but  what  were  their  gods  but  demons,  de- 
lighting in  blood  and  impurity  ;  not  the  God  who  is  of 
purer  eyes  than  to  behold  iniquity.  Never  let  priests, 
dedicated  to  a  God  like  this,  have  any  tiling  to  do  with 
war,  unless  it  is  to  put  an  end  to  it,  and  promote  love 
and  reconciliation.  If  the  clergy  we^e  but  unanimous 
in  such  sentiments,  if  they  would  inculcate  them  every 
where,  there  is  no  doubt,  notwithstanding  the  great 
power  of  the  secular  arm,  that  their  authority,  personal 
and  professional,  would  have  a  preponderance  against 
the  influence  of  courts  and  ministers  of  State,  and  thus 
prevent  war,  the  calamity  of  human  nature. 

But  if  there  is  a  fatal  propensity  in  the  human  heart 
to  war,  if  the  dreadful  disease  is  interwoven  with  the 
constitution  of  man,  so  that  it  cannot  abstain  from  war, 
why  is  not  vent  given  to  the  virulence  in  exertions 
against  the  common  enemy  of  Christianity,  the  unbe- 
lieving Turk  ?  Yet,  even  here  let  me  pause — is  not 
the  Turk  a  man,  a  brother  ?  Then  it  were  far  better 
to  allure  him  by  gentle,  kind,  and  friendly  treatment, 
by  exhibiting  the  beauty  of  our  christian  religion  in  the 
innocence  of  our  lives,  than  by  attacking  him  with  the 
drawn  sword,  as  if  he  were  a  savage  brute  without  a 
heart  to  feel,  or  a  reasoning  faculty  to  be  persuaded. 
Nevertheless,  if  we  must  of  necessity  go  to  war,  as  I 


60 

said  before,  it  is  certainly  a  less  evil  to  contend  with 
an  infidel,  than  that  christians  should  mutually  harass 
and  destroy  their  own  fraternity.  If  charity  will  not 
cement  their  hearts,  certainly  one  common  enemy  may 
unite  their  hands  ;  and  though  this  may  not  be  a  cor- 
dial unity,  yet  it  will  be  better  than  a  real  rupture. 

Upon  the  whole  it  must  be  said,  that  the  first  and 
most  important  step  towards  peace,  is  sincerely  to  de- 
sire it.  They  who  once  love  peace  in  their  hearts, 
will  eagerly  seize  every  opportunity  of  establishing  or 
recovering  it.  All  obstacles  to  it  they  will  despise  or 
remove,  all  hardships  and  difficulties  they  will  bear 
with  patience,  so  long  as  they  keep  this  one  great 
blessing,  including  as  it  does  so  many  others,  whole 
and  entire.  On  the  contrary,  men  in  our  times  go 
out  of  their  way  to  seek  occasions  of  war ;  and  what- 
ever makes  for  peace,  they  run  down  in  their  sophis- 
tical speeches,  or  even  basely  conceal  from  the  public  ; 
but  whatever  tends  to  promote  their  favourite  war 
system,  they  industriously  exaggerate  and  enflame, 
not  scrupling  to  propagate  lies  of  the  most  mischiev- 
ous kind,  false  or  garbled  intelligence,  and  the  grossest 
misrepresentation  of  the  enemy.  I  am  ashamed  to 
relate  what  real  and  dreadful  tragedies  in  real  life, 
they  sound  on  these  vile  despicable  trifles ;  from  how 
small  an  ember  they  blow  up  a  flame  and  set  the  world 
on  fire.  Then  they  summon  before  them  the  whole 
catalogue  of  supposed  injuries  received;  and  each 
party  views  its  own  grievance  with  a  glass  that  mag- 
nifies beyond  all  bounds  ;  but  as  for  benefits  received, 
they  all  fall  into  the  profoundest  oblivion  as  soon  as 
received,  so  that  upon  the  whole,  an  impartial  observer 
would  swear  that  great  men  love  war  for  its  own  sake, 
with  all  their  hearts  and  souls,  provided  their  own 
persons  are  safe* 


61 

After  all  the  pretences  thrown  out,  and  the  artifices 
used  to  irritate  the  vulgar,  there  often  lurks,  as  the 
true  cause  of  wars,  in  the  bosoms  of  kings,  some  pri- 
vate, mean,  and  selfish  motive,  which  is  to  force  their 
subjects  to  take  up  weapons  to  kill  one  another  at  the 
word  of  command,  and  as  they  wish  to  evince  their 
loyalty.  But,  instead  of  a  private  and  selfish  object, 
there  ought  to  be  an  object  in  which  not  only  the  pub- 
lic, that  fe,  not  only  one  single  community,  but  in  which 
man,  human  nature,  is  deeply  interested  to  justify  the 
voluntary  commencement  of  a  war. 

But  when  kings  can  find  no  cause  of  this  kind,  as, 
indeed,  they  seldom  can,  then  they  set  their  wits  to 
work  to  invent  some  fictitious,  but  plausible  occasion 
for  a  rupture.  They  will  make  use  of  the  names 
of  foreign  countries,  artfully  rendered  odious  to  the 
people,  in  order  to  feed  the  popular  odium  till  it  be- 
comes ripe  for  war,  and  thirsts  for  the  blood  of  the 
outlandish  nation,  whose  very  name  is  rendered  a  cause 
of  hostility.  This  weakness  and  folly  of  the  very  lowest 
classes  of  the  people,  the  grandees  increase  by  artful 
insinuations,  watchwords,  and  nicknames,  cunningly 
thrown  out  in  debates,  pamphlets,  and  journals.  Cer- 
tain of  the  clergy,  whose  interest  it  is  to  co-operate 
with  the  grandees  in  any  unchristian  work,  join,  with 
great  effect,  aided  by  religion,  in  a  pious  imposition 
on  the  poor.  Thus,  for  instance,  an  Englishman,  say 
they,  is  the  natural  enemy  of  a  Frenchman,  because 
he  is  a  Frenchman.  A  man  born  on  this  side  the  river 
Tweed  must  hate  a  Scotchman,  because  he  is  a 
Scotchman.  A  German  naturally  disagrees  with  a 
Frank  ;  a  Spaniard  with  both.  O,  villanous  depravity  ! 
The  name  of  a  place  or  region,  in  itself  a  circumstance 
oT  indifference,  shall  be  enough  to  dissever  your  hearts 
6 


62 

more  widely  than  the  distance  of  place,  your  persons  I 
A  name  is  nothing  ;  but  there  are  many  circumstances, 
very  important  realities,  which  ought  to  endear  and 
unite  men  of  different  nations.  As  an  Englishman, 
you  bear  ill-will  to  a  Frenchman.  Why  not  rather,  as 
a  man  to  a  man,  do  you  not  bear  him  good  will  ?  Why 
not  as  a  christian  to  a  christian?  How  happens  it,  that 
such  a  frivolous  thing  as  a  name,  avails  more  with 
you  than  the  tender  ties  of  nature,  the  strong  bonds  of 
Christianity  ?  Place,  local  distance,  separates  the  per- 
sons of  men,  but  not  their  minds.  Hearts  can  gravitate 
to  each  other  through  intervening  seas  and  mountains. 
The  river  Rhine  once  separated  the  Frenchman  from 
the  German,  but  it  was  beyond  its  power  to  separate 
the  christian  from  the  christian.  The  Pyrenean  moun- 
tains divide  the  Spaniards  from  the  French,  but  they 
break  not  that  invisible  bond  which  holds  them  together 
in  defiance  of  all  partition,  the  communion  of  the 
Church.  A  little  gut  of  a  sea  divides  the  English 
from  the  French ;  but  if  the  whole  Atlantic  ocean 
rolled  between  them,  it  could  not  disjoin  them  as  men 
united  by  nature  ;  and  while  they  mutually  retain  the 
christian  religion,  still  more  indissolubly  cemented  by 
grace. 

The  apostle  Paul  expresses  his  indignation,  that 
.christians,  separating  into  sects,  should  say,  "  I  am  of 
Apollos  ;  I  am  of  Cephas  ;  I  am  of  Paul ;"  nor  would 
he  suffer  the  unnatural  distinction  of  a  name  to  parcel 
out  Christ,  who  is  one  with  all  his  members  ;  and  who 
has  formed  all  into  one  inviolable  whole.  And  shall 
we  think  the  common  name  of  a  native  country  cause 
sufficient,  why  one  race  of  men  should  hunt  down 
another  race  of  men,  even  to  extermination ;  should 
engage  them  with  each  other  in  a  Bellum  ad  interne- 


63 

cionem ;  a  war  to  cut  off  on  one  side  or  the  other, 
man,  woman,  and  child,  and  leave  not  a  tongue  to  tell 
the  tale  ? 

The  hostile  distinction  of  different  nations  as  natural 
enemies,  because  they  are  separated  by  place  and  di- 
versified by  name,  is  not  enough  to  satisfy  some  among 
the  blood-thirsty  wretches  who  delight  in  war.  Such 
is  the  depravity  of  their  minds,  that  they  seek  occasions 
of  difference  where  none  is  afforded  either  by  nature 
or  institution.  They  would  divide  France  against 
itself,  in  verbal  and  nominal  distinctions  of  the  inhabi- 
tants ;  a  country  which  is  not  divided  by  seas  or  by 
mountains,  and  is,  indeed,  one  and  indivisible,  however 
artful  men  may  endeavour  to  cause  divisions  in  it  by 
distinctions  merely  nominal.  Thus  some  of  the  French 
they  will  denominate  Germans,  lest  the  circumstance 
of  indentity  of  name  should  produce  that  unanimity 
which  they  diabolically  wish  to  interrupt. 

Now  if  in  courts  of  judicature,  the  judge  will  not 
admit  of  suits  which  are  frivolous  and  vexatious  ;  if  he 
will  not  admit  of  all  sorts  of  evidence,  especially  that 
which  arises  from  a  personal  pique  and  resentment, 
how  happens  it,  that  in  a  business  of  far  more  conse- 
quence to  human  nature  even  than  courts  of  judica- 
ture, in  an  affair  the  most  odious  and  abominable,  such 
as  the  promoting  discord  amorg  human  creatures  and 
whole  neighbouring  nations,  causes  the  most  frivolous 
and  vexatious  are  freely  admitted  as  competent  and 
valid.  Let  the  lovers  of  discord,  and  the  promoters 
of  bloodshed  between  nations,  divided  only  by  a  name 
and  a  channel,  rather  reflect  that  this  world,  the  whole 
of  the  planet  called  earth,  is  the  common  country  of 
all  who  live  and  breath  upon  it,  if  the  title  of  one's 
^ountrv  is  allowed  to  be  a  sufficient  reason  for  unilv 


amofig  fellow-countrymen ;  and  let  them  also  remem- 
ber, that  all  men,  however  distinguished  by  political 
or  accidental  causes,  are  sprung  from  the  same  par- 
ents, if  consanguinity  and  affinity  are  allowed  to  be 
available  to  concord  and  peace.  If  the  Church  also  is- 
a  subdivision  of  this  one  great  universal  family,  a  fam- 
ily of  itself  consisting  of  all  who  belong  to  that  Church, 
and  if  the  being  of  the  same  family  necessarily  con- 
nects all  the  members  in  a  common  interest  and  a 
common  regard  for  each  other,  then  the  opposers 
must  be  ingenious  in  their  malice,  if  they  can  deny, 
that  all  who  are  of  the  same  Church,  the  grand  cath- 
olic Church  of  all  Christendom,  must  also  have  a  com- 
mon interest,  a  common  regard  for  each  other,  and, 
therefore,  be  united  in  love. 

In  private  life  you  bear  with  some  things  in  a  brother 
in  law,  which  you  bear  with  only  because  he  is  a 
brother  in  law ;  and  will  you  bear  with  nothing  in  him 
who  by  the  tie  of  the  same  religion  is  also  a  brother  ? 
You  pardon  many  little  offences  on  account  of  near- 
ness of  kindred,  and  will  you  pardon  nothing  on  ac- 
count of  an  affinity  founded  in  religion  ?  Yet  there  is> 
no  doubt,  but  that  the  closest  possible  tie  among  all 
the  christian  brotherhood,  is  confraternity  in  Christ. 

Why  are  you  always  fixing  your  attention  upon  the 
sore  place,  where  the  insult  or  injury  received  from  a 
fellow-creature  festers  and  rankles  ?  If  you  seek  peace 
and  ensue  it,  as  you  ought  to  do,  you  will  rather  say- 
to  yourself,  "  He  hurt  me  in  this  instance,  it  is  true ; 
hut  in  other  instances  he  has  often  served  and  gratifi- 
ed me,  and  in  this  one,  he  was,  perhaps,  incited  to 
momentary  wrong  by  passion,  mistake,  or  by  another's 
impulse."  As  in  the  poet  Homer,  the  persons  who 
sxek  to  effect  a  reconciliation  between  Agamemnon 


65 

and  Achilles,  throw  all  the  blame  of  their  quarrel  o* 
the  goddess  Ate  ;  so  in  real  life,  offences  that  cannot 
be  excused  consistently  with  strict  veracity,  should 
good-naturedly  be  imputed  to  ill-fortune,  or,  if  you 
please,  to  a  man's  evil  genius  ;  that  the  resentment 
may  be  transferred  from  men  to  those  imaginary  be- 
ings, who  can  bear  the  load,  however  great,  without 
the  slightest  inconvenience. 

Why  should  men  shew  more  sagacity  in  creating 
misery,  than  in  securing  and  increasing  the  comforts 
of  life  ?  Why  should  they  be  more  quicksighted  in 
finding  evil  than  good  ?  All  men  of  sense  weigh,  con- 
sider, and  use  great  circumspection,  before  they  enter 
upon  any  private  business  of  momentous  consequence 
And  yet  they  throw  themselves  headlong  into  war, 
with  their  eyes  shut,  notwithstanding  war  is  that 
kind  of  evil  which,  when  once  admitted,  cannot  be 
ex^Vided  again  at  will ;  but  usually,  from  a  little  one, 
becomes  a  very  great  one  ;  from  a  single  one,  multi- 
plies ipto  a  complication  ;  from  an  unbloody  contest, 
changes  to  carnage,  and  at  last  rises  to  a  storm,  which 
does  not  overwhelm  merely  o»e  or  two,  and  those  the 
chief  instigators,  to  the  mischief,  but  all  the  unoffend- 
ing people  also ;  e&nfounding  the  innocent  with  the 
guilty.  ^PS 

If  the  poor  people,  of  the  very  lowest  order,  are  too 
thoughtless  to  consider  these  things,it  can  be  no  excuse 
for  the  king  and  the  nobles,  whose  indispensible  duty 
it  is  to  consider  them  well ;  and  it  is  the  particular 
business  of  the  clergy  to  enforce  these  pacific  opinions, 
with  every  argument  which  ingenuity  and  learning 
can  derive  from  reason  and  religion  ;  to  enforce  them. 
I  say,  and  inculcate  them  on  the  minds  of  both  the 
great  vulgar  and  the  small)  "  instantly  in  season,  and 
6* 


66 

oat  of  season  ;  whether  they  will  bear,  or  whether  they 
will  forbear."  Something  will  at  last  stick,  if  it  is  inces- 
santly applied  ;  and,  therefore,  let  the  pulpits  and  con- 
versation of  the  clergy  teach  the  bland  doctrines  of 
peace  and  love,  every  where  and  always. 

Mortal  man,  for  so  I  address  thee  even  on  a  throne, 
dost  thou  exult  at  hearing  the  rumour  of  an  ensuing 
war  ?  Check  thy  joy  a  moment,  and  examine  accur- 
ately the  nature  and  consequences  of  peace,  and  the 
nature  and  consequences  of  war ;  what  blessings  follow 
in  the  train  of  peace,  and  what  curses  march  in  the 
rear  of  war,  and  then  form  a  true  and  solid  judgment, 
whether  it  can  ever  be  expedient  to  exchange  peace 
for  war  ?  If  it  is  a  goodly  and  beautiful  sight  to  behold 
a  country  flourishing  in  the  highest  prosperity,  its 
cities  well  built,  its  lands  well  cultivated,  the  best  of 
laws  well  executed  ;  arts,  sciences,  and  learning,  those 
honourable  employments  of  the  human  mind  encour- 
aged ;  men's  morals,  virtuous  and  honest,  then  >may  it 
please  your  Majesty  to  lay  your  hand  on  your  heart, 
and  let  your  conscience  whisper  to  you,  f  All  this 
happiness  I  must  disturb  or  destroy,  if  X  engage  in 
this  meditated  war."  On  the  other  h?"dj  if  you  have 
ever  beheld  the  ruins  of  cities,  villages  burnt,  churches 
battered  down,  fields  laid  \  ^olate,  and  if  this  sight 
could  wring  a  tear  of  pity  from  thine  eye,  then,  Sire, 
remember  that  these  are  the  blasted  fruits  of  accursed 
war  i  If  you  think  it  a  great  inconvenience  to  be 
obliged  to  admit  an  inundation  of  hired  soldiers  into 
your  realms,  to  feed  and  clothe  them  at  the  expense 
of  your  subjects,  to  be  very  submissive  to  them,  meanly 
to  court  their  favour,  in  order  to  keep  them  in  good 
humour,  well  affected  and  loyal ;  and  after  all  to  trust, 
which  is  unavoidable  in  these  circumstances,  your  own 


6? 

person  and  your  safety  to  the  discretion  of  such  a  rab- 
ble, recollect  that  such  is  the  condition  of  a  state  of 
warfare,  and  that  these  evils,  great  as  they  are,  become 
necessary  when  you  have  made  yourself  their  slave, 
in  order  to  enslave  or  destroy  an  imaginary  enemy. 

If  you  detest  robbery  and  pillage,  remember  these 
are  among  the  duties  of  war ;  and  that,  to  learn  how 
to  commit  them  adroitly,  is  a  part  of  military  discipline. 
Do  you  shudder  at  the  idea  of  murder  ?  You  cannot 
require  to  be  told  that,  to  commit  it  with  despatch  and 
by  wholesale,  constitutes  the  celebrated  art  of  war. 
If  murder  were  not  learned  by  this  art,  how  could  a 
man,  who  would  shudder  to  kill  one  individual  even 
when  provoked,  go,  in  cold  blood,  and  cut  the  throats 
of  many  for  a  little  paltry  pay,  and  under  no  better 
authority  than  a  commission  from  a  mortal  as  weak, 
wicked,  and  wretched  as  himself,  who  does  not,  per- 
haps, know  even  his  person,  and  would  not  care  if 
both  his  body  and  soul  were  annihilated  ?  If  there  can- 
not be  a  greater  misfortune4  to  the  commonwealth,  than 
a  general  neglect  and  disobedience  of  the  laws,  let  it 
be  considered  as  a  certain  truth,  that  the  voice  of  law, 
divine  or  human,  is  never  heard  amid  the  clangor  of 
arms,  and  the  din  of  battle.  If  you  deem  debauchery, 
rapes,  incest,  and  crimes  of  still  greater  turpitude 
than  these,  foul  disgraces  to  human  nature,  depend 
upon  it  that  war  leads  to  all  of  them,  in  their  most  ag- 
gravated atrocity.  If  impiety  or  a  total  neglect  of 
religion  is  the  source  of  all  villany,  be  assured  that 
religion  is  always  overwhelmed  in  the  storms  of  war. 
If  you  think  that  the  very  worst  possible  condition  of 
society,  when  the  worst  of  men  possess  the  greatest 
share  of  power,  you  may  take  it  as  an  infallible  obser- 
vation* that  the  wickedest,  most  unprincipled  and  most 


68 

unfeeling  wretches,  bear  the  greatest  sway  in  a  state 
of  war ;  and  that  such  as  would  come  to  the  gallows 
in  time  of  peace,  are  men  of  prime  use  and  energy  in 
the  operations  of  a  siege  or  a  battle.  For  who  can  lead 
troops  through  secret  ways  more  skilfully  than  an  ex- 
experienced  robber,  who  has  spent  an  apprenticeship  to 
the  art  among  thieves  ?  Who  will  pull  down  a  house 
or  rob  a  church  more  dexterously,  than  one  who  has 
been  trained  to  burglary  and  sacrilege  ?  Who  will 
plunge  his  bayonet  into  the  enemy's  heart,  or  rip  up 
his  bowels  with  more  facility  of  execution,  than  a 
practised  assassin  or  thorough-paced  cut-throat  by  pro- 
fession ?  Who  is  better  qualified  to  set  fire  to  a  village, 
or  a  city,  or  a  ship,  than  a  notorious  incendiary  ?  Who 
will  brave  the  hardships  and  perils  of  the  sea,  better 
than  a  pirate  long  used  to  rob,  sink,  and  destroy  mer- 
chant vessels,  inoffensively  traversing  the  great  waters  ? 
In  short,  if  you  would  form  an  adequate  idea  of  the 
villany  of  war,  only  observe  by  whom  it  is  carried  into 
actual  execution. 

If  nothing  can  be  a  more  desirable  object  to  a  pious 
king,  than  the  safety  and  welfare  of  those  who  are 
committed  to  his  charge,  then,  consistently  with  this 
object,  war  must  of  necessity  be  held  in  the  greatest 
conceivable  abhorrence.  If  it  is  the  happiness  of  a 
king  to  govern  the  happy,  he  cannot  but  delight  in 
peace.  If  a  good  king  wishes  for  nothing  so  much  as 
to  have  his  people  good,  like  himself,  he  must  detest 
war  as  the  foul  sink  of  sin  as  well  as  misery.  If  he 
has  sense  and  liberality  enough  to  consider  his  sub- 
jects* riches,  the  best  and  truest  opulence  he  can  him- 
self possess,  then  let  him  shun  war  by  all  possible 
means,  because,  though  it  should  turn  out  ever  so  for- 
tunate, it  certainly  diminishes  every  body's  property, 


0* 

and  expends  that  which  was  earned  by  honest,  hon- 
©urablc,  and  useful  employments,  on  certain  savage 
butchers  of  the  human  race.  Let  him  also  consider 
again  and  again,  that  every  man  is  apt  to  flatter  him- 
self, that  his  own  cause  is  a  good  one,  that  every  man 
is  pleased  with  his  own  schemes  and  purposes  ;  and 
that  every  measure  appears  to  a  man  agitated  with 
passion  the  most  equitable,  though  it  is  the  most  unjust9 
the  most  imprudect,  and  the  most  fallacious  in  the 
issue.  But,  suppose  the  cause  the  justest  in  the  world, 
the  event  the  most  prosperous,  yet  take  into  the  ac- 
count all  the  damages  of  war,  of  every  kind  and  degree, 
and  weigh  them  in  the  balance  with  all  the  advantages 
of  victory,  and  you  will  find  the  most  brilliant  success 
not  worth  the  trouble.  Seldom  can  a  conquest  be 
gained  without  the  effusion  of  blood.  Therefore,  in 
the  midst  of  the  rejoicings,  illuminations,  acclamations, 
and  all  the  tumult  of  joy  excited  by  knaves  among 
fools,  it  must  occur  to  a  king  with  a  feeling  heart,  that 
he  has  embrued  hands,  hitherto  unspotted,  in  the  pol- 
lution of  human  gore.  Add  to  this  circumstance,  dis- 
tressing to  every  humane  heart,  the  injury  done  to  the 
morals  of  the  people,  and  the  general  good  order  and 
discipline  cf  the  state,  and  you  will  find  this  a  loss 
which  neither  money,  nor  territory,  nor  glory  can  com- 
pensate. You  have  exhausted  your  treasury,  you  have 
fleeced  your  people,  you  have  loaded  peaceable  good 
subjects  with  unnecessary  burdens,  and  you  have  en- 
couraged all  the  wicked  unprincipled  adventurers  in 
j»-cts  of  rapine  and  violence  ;  and  after  all,  even  when 
ihe  war  is  put  an  end  to,  the  bad  consequences  of  the 
war  still  remain,  not  to  be  removed  by  the  most  splen- 
did victory.  The  taste  for  science,  arts,  and  letters, 
languishes  a  long  while.     Trade-  and  commerce  con- 


70 

tinue  shackled  and  impeded.  Though  you  should  be 
able  to  block  up  the  enemy,  yet  in  doing  it,  you,  in 
fact,  block  up  yourself  and  your  own  people  ;  for  nei- 
ther you  nor  they  dare  enter  the  neighbouring  nation, 
which  before  the  war  was  open  to  egress  and  regress  ; 
while  peace,  by  opening  an  universal  intercourse 
among  mankind,  renders,  in  some  measure,  all  the 
neighbouring  dynasties  one  common  country. 

Consider  what  mighty  matters  you  have  done,  by 
thus  boldly  rushing  into  war.  Your  own  hereditary 
dominions  can  scarcely  be  called  your  own.  The  pos- 
session is  rendered  insecure,  being  constantly  exposed 
to  hostile  invasion.  In  order  to  demolish  a  poor  little 
town,  how  much  artillery,  how  much  camp-equipage, 
and  all  other  military  apparatus  do  you  find  requisite  ? 
You  must  build  a  sort  of  temporary  town,  in  order  to 
overthrow  a  real  one ;  and  for  less  money  than  the 
whole  business  of  destruction  costs  you,  you  might 
build  another  town  by  the  side  of  that  you  are  going 
to  level  in  the  dust,  where  human  beings  might  enjoy, 
if  you  would  let  them,  the  comforts  of  that  life  which 
Cod  has  been  pleased  to  bestow,  in  peace  and  plenty. 
In  order  to  prevent  the  enemy  from  going  out  of  the 
gates  of  his  own  town,  you  are  obliged  to  sleep  for 
months  out  of  yours  in  a  tent  or  the  open  air,  and 
continue  in  a  state  of  transportation  and  exile  from  your 
own  home.  You  might  build  new  walls  for  less  than 
it  costs  you  to  batter  down  the  old  ones  with  your 
cannon-balls,  and  all  the  expensive  contrivances  form- 
ed for  the  hellish  purposes  of  marring  and  demolish- 
ing the  works  of  human  industry.  In  this  cursorj 
computation  of  your  expense,  for  that  I  am  chiefly 
considering,  and  the  gain  that  accrues  from  victory, 
!  do  not  reckon  the  vast  sums  that  6tick  to  the  fingers 


71 

•t  commissioners,  contractors,  generals,  admirals,  and 
captains,  which  is  certainly  a  great  part  of  the  whole. 
If  you  could  bring  all  these  articles  into  a  fair  and 
honest  calculation,  I  will  patiently  suffer  myself  to  be 
every  where  driven  from  you  mortals  as  I  am,  unless 
it  should  appear  that  you  might  have  purchased  peace, 
without  a  drop  of  blood,  at  a  tenth  part  of  the  expen- 
diture. But  y6u  think  it  would  be  mean  and  humili- 
ating, inconsistent  with  your  own  and  your  nation's 
honour,  to  put  up  with  the  slightest  injury  :  now  I  can 
assure  you,  that  there  is  no  stronger  proof  of  a  pool- 
spirit,  a  narrow,  cowardly,  and  unkingly  heart,  than 
revenge ;  especially  as  a  king  does  not  risk  his  own 
person  in  taking  it,  but  employs  the  money  of  the  peo- 
ple and  the  courage  of  the  poor.  You  think  it  incon- 
sistent with  your  august  Majesty,  and  that  it  would  be 
departing  from  your  royal  dignity,  to  recede  one  inch 
from  your  strict  right  in  favour  of  a  neighbouring  king, 
though  related  to  you  by  consanguinity  or  marriage, 
and,  perhaps,  one  who  has  formerly  rendered  you  ben- 
eficial services.  Poor  strutting  mortal,  how  much 
more  effectually  do  you  let  down  your  august  Majesty 
and  royal  dignity,  when  you  are  obliged  to  sacrifice 
with  oblations  of  gold  to  foreign  and  barbarous  mer- 
cenaries, to  the  lowest  dregs,  the  most  profligate 
wretches  on  the  face  of  the  earth ;  when  with  the  most 
abject  adulation  and  in  the  meanest  form  of  a  petitioner, 
you  send  ambassadors  or  commissioners  to  the  vilest 
and  most  mischievous  nations  around,  to  ask  them  to 
receive  your  subsidies ;  trusting  your  august  Majesty's 
life,  and  the  property  and  political  existence  of  your 
people,  to  the  good  faith  of  allies  who  appear  to  have 
no  regard  to  the  most  sacred  engagements,  and  are  n» 
less  inclined  to  violate  justice  than  humanity. 


If  the  preservation  of  peace  is  attended  with  the 
necessity  of  submitting  to  some  circumstances  rather 
disadvantageous,  and,  perhaps,  unjust,  \lo  not  say  to 
yourself,  that  you  incur  such  a  loss  by  resolving  on 
peace  instead  of  war,  but  that  you  purchase  the  ines- 
timable benefit  of  peace  at  such  a  price.  You  could 
not  get  it  cheaper ;  but  the  consolation  is,  that  it  can- 
not be  bought  too  dearly.  Yet  methinks  a  royal  ob- 
jector says,  "  I  would  very  willingly  give  up  such  and 
.such  points  if  I  were  a  private  man,  and  the  things  in 
question  were  my  own  property;  but  I  am  a  king,  and 
whether  I  like  it  or  not,  am  under  the  necessity  of 
acting  as  I  do,  for  the  public." 

For  the  public,  says  your  Majesty  ?  Let  me  tell  you, 
"  that  the  king  will  not  easily  be  induced  to  enter  on 
a  war,  who  has  no  regard  but  for  the  public."  On  the 
contrary,  we  see  that  almost  all  the  real  causes  of  wars, 
are  things  which  have  no  reference  at  all  to  the  wel- 
fare of  the  public.  Is  your  object  to  claim  and  gain 
possession  of  this  or  that  part  of  another's  territory, 
what  is  that  to  the  welfare  of  the  people  ?  Do  you  de- 
sire to  take  royal  revenge  on  a  crowned  head  in  your 
vicinity,  who  has  presumed  to  refuse  your  daughter 
in  marriage,  or  repudiated  her  after  marriage;  what 
is  that  to  the  welfare  of  the  people  ?  How  is  it,  in  the 
smallest  degree,  a  business  of  the  State,  the  community 
at  large  ?  If  you  mean  really  to  support  your  august 
Majesty  and  royal  dignity,  the  only  way  is  to  support 
the  character  of  a  good,  just,  and  wise  man,  by  taking 
all  these  things  into  your  most  serious  consideration., 
and  acting  accordingly. 

Which  of  you  modern  kings  ever  extended  his 
empire  so  widely,  or  governed  with  so  much  majesty 
artd  dignity  as  Augustus  Caesar  ?    But  he,  in  all  his 


^loiy,  Mas  desirous  of  relinquishing  bis  power,  if  tlic 
people  could  have  found  any  prince  to  preside  over 
them  with  more  advantage  to  the  commonwealth. 
The  saying  of  a  certain  Emperor  of  antiquity,  is  justly 
celebrated  by  the  best  writers  : — "  Perish,  said  he,  my 
sons  and  heirs,  if  any  other  successor  can  be  found 
more  likely  than  any  of  them,  to  consult  the  happiness 
of  the  people.'*  These  two  Emperors  not  being  chris- 
tians, are  called  impious,  heathenish  men  by  chris- 
tians, by  those  who  would  go  to  war  in  defence  of  law, 
order,  and  religion ;  and  yet  such  benevolent  disposi- 
tions did  these  impious,  heathen  Emperors  display 
towards  promoting  the  welfare  of  the  people,  the  hap- 
piness of  man  in  society  !  In  the  mean  time,  christian 
Emperors  consider  a  whole  christian  people  as  a  swin- 
ish multitude,  as  so  little  worthy  of  their  regard,  that 
they  would  set  the  world  on  fire,  without  consulting 
the  people,  to  revenge  the  disappointment  of  their  own 
selfish  desires,  or  to  secure  their  full  gratification. 

Still  I  hear  certain  potentates  captiously  exclaiming, 
that  it  does  not  signify  arguing,  and  that  they  c  juld 
jiotbe  personally  safe,  if  they  did  not  repel  by  fire  and 
sword  the  power  of  ill-designing  men,  who,  not  having 
the  fear  of  God  before  their  eyes,  might  even  attack, 
with  success,  their  own  august  Majesty.  How  hap- 
pened it,  I  ask  then  in  return,  that  among  all  the  Ro- 
man emperors,  Antoninus  Pius  and  Antoninus  the 
philosopher  were  the  only  ones  that  were  never  at- 
tacked ?  From  these  two  instances  it  appears,  that  no 
kings  sit  more  firmly  on  their  thrones,  than  they  who 
shew  that  they  are  ready  at  any  time  to  quit  them, 
when  their  resignation  appears  likely  to  benefit  the 
public  ;  and  that  their  power  is  a  trust  resumable  af 
will,  reposed  in  them  by  the  people  for  the  good  of 
7 


74 

the  people,  and  not  to  gratify  their  own  pride  or  ava- 
rice, by  lavishing  away  other  men's  blood  and  money. 

May  it  please  your  most  christian  majesties,  if  no- 
thing will  move  you,  if  neither  the  feelings  of  nature, 
the  reflections  of  conscience,  nor  the  actual  pressure 
of  calamity,  at  least  let  the  reproach  of  the  christian 
profession,  for  which  you  pretend  to  be  so  zealous, 
bring  you  back  to  long  relinquished  christian  unanimity. 

May  it  please  you  who  would  go  to  war  in  defence 
of  religion,  as  well  as  of  law  and  order,  to  consider 
how  small  a  portion  of  the  terraqueous  globe  is  occu- 
pied by  christians.  And  this  portion,  small  as  it  is, 
constitutes  what  is  called  in  the  scriptures,  a  city  sit- 
uated on  a  holy  mountain,  to  be  constantly  reverenced^ 
and  preserved  inviolate,  both  by  God  and  man. 

But  what  must  we  suppose  a  nation  of  Atheists, 
if  any  such  there  be,  or  of  unbelievers  in  Christ,  think 
and  say  ?  What  reproaches  must  they  vomit  out  against 
Christ,  when  they  see  his  professed  followers  cutting 
one  another  in  pieces,  from  more  trifling  causes  than 
the  heathens,  with  greater  cruelty  than  Atheists,  and 
with  more  destructive  instruments  of  mutual  murder 
than  Pagans  could  ever  find  in  their  hearts  to  use,  or 
in  their  understandings  to  contrive. 

Whose  invention  was  a  cannon  ?  Was  it  not  the  in- 
vention of  the  meek,  lowly,  merciful  followers  of  Jesus 
Christ,  whose  law  was  love,  and  whose  last  legacy  to 
his  disciples  and  the  world,  peace  ?  The  cannon  was 
the  contrivance  of  christians  ;  and  to  add  to  their  infa- 
my, it  is  usual  to  mark  the  names  of  the  apostles,  and 
to  engrave  the  images  of  saints  upon  the  great  guns. 
Cruel  mockery  of  Christ,  and  of  human  misery  !  Paul 
the  constant  teacher  and  preacher  of  peace,  gives  a 
name  to  a  piece  of  artillery,  and  is  thus  made  to  hurl 


i  o 

u  dreadful  ball  at  the  head  of  a  christian  !  The  church 
militant  with  a  vengeance  ! 

If  we  are  so  anxious  as  we  pretend  to  support  re- 
ligion, law,  and  order,  and  particularly  to  convert  an 
unbelieving  nation  to  Christianity,  let  us  first  prove 
ourselves  to  be  sincere  followers  of  Christ.  Will  the 
nation  to  whom  we  intend  the  favour  of  conversion  to 
Christianity  by  fire  and  sword,  believe  that  we  ourselves 
are  christians,  when  they  see  what  is  too  evident  to  be 
denied,  that  no  people  on  the  earth  quarrel  and  fight 
one  among  another  more  savagely  than  we  christians ; 
though  Christ,  the  founder  of  the  very  religion  which 
we  mean  to  propagate  among  them,  declared  his  utter 
detestation  of  all  contention,  and  particularly  of  war. 

A  great  heathen  poet  expresses  his  admiration,  that 
among  Heathens  whom  we  pity  for  their  ignorance, 
though  there  is  a  time  when  men  have  enough  of  the 
sweetest  enjoyments  of  life,  as  of  sleep,  of  food,  of 
wine,  of  the  dance,  and  the  melody  of  music,  yet  that 
they  seem  never  to  have  enough  of  the  miseries  of 
war.  What  he  said  of  the  Heathens,  his  cotemporaries 
and  countrymen,  is  strictly  true  among  those  to  whom 
the  very  name  of  war,  the  very  word,  as  signifying  a 
thing  disgraceful  to  human  nature,  ought  to  be  held 
n  utter  abomination. 

Rome,  ancient  Rome,  mad  as  she  was  with  martial 
rage,  and  intoxicated  with  the  vanity  of  military  glory, 
yet  sometimes  shut  the  temple  of  her  Janus.  How 
then  happens  it,  that  among  you,  ye  christian  kings 
and  people,  no  recess,  no  holiday,  no  vacation,  no  rest 
is  allowed  in  the  work  of  war  ?  With  what  face  shall 
you  dare  to  recommend  the  christian  religion  to  an 
unb-  '  as  t  rtrhen  you 

yourselves  are.  never  at  peace,  but  engaged  in  bitter 


76 

quarrels  and  hostilities  among  each  other,  without  the 
least  intermission  ?,  What  encouragement  must  it  give 
the  common  enemy  to  see  you  thus  divided.  Divide 
and  conquer  is  a  maxim  ;  and  no  victory  is  easier  than 
that  over  men  torn  to  pieces  by  internal  dissension. 
Would  you,  as  a  nation  of  christians,  be  formidable  to 
those  who  have  renounced,  or  never  knew  Christianity  ? 
To  be  formidable,  be  united. 

Why  should  you,  wretched  mortals,  of  your  own 
accord,  poison  the  pleasure,  embitter  all  the  enjoy- 
ment of  this  present  life,  and  at  the  same  time  cut 
yourselves  off  from  all  chance  of  future  felicity?  Few 
and  evil  are  the  days  of  man,  numberless  the  unavoid- 
able calamities  of  human  life ;  but  a  great  part  of  the 
misery  may  be  alleviated  by  love  and  friendship ; 
while,  by  mutual  kind  offices,  all  men  afford  each  otheiy 
m  difficulties  that  are  surmountable,  assistance,  and 
under  distress,  that  admits  no  remedy,  consolation. 
The  good  that  falls  to  man's  lot,  will  be  sweeter  in  its 
enjoyment,  and  more  extensive  in  its  effects  by  con- 
cord ;  while  every  man  considers  every  other  man  as 
a  friend,  imparts  a  share  of  his  possessions  where  he 
can;  and  where  he  cannot,  makes  him  a  partaker  of 
his  good  humour  and  good  will. 

How  frivolous,  what  childish  trifles,  and  how  soon 
will  they  perish  like  yourselves  !  About  which  you 
make  such  disturbance,  and  to  obtain  which,  you  deal 
deaih  and  desolation  round  the  land.  Death  !  you 
have  no  occasion  for  swords  and  muskets  to  accelerate 
it.  Poor  insects  of  a  summer's  day  !  Death  hovers  over 
all  of  you,  in  act  to  strike,  with  unerring  dart,  the  king 
in  all  his  glory,  at  the  head  of  armies,  as  suddenly  as 
the  labourer  in  the  field  and  the  manufactory.  What 
a  tumult  is  excited  by  an  Animalcule,  with  a  crown 


77 

on  his  head,  a  being  who  will  soon  vanish  like  the 
smoke,  into  the  air,  and  leave  not  a  vestige  of  its  ex- 
istence. At  the  very  portal  of  your  palace,  at  the  en- 
trance of  your  military  Pavilion,  lo,  the  brink  of  eter- 
nity !  Why  then  will  you  fret  and  fume  about  shadows, 
phantoms,  air-drawn  objects  of  a  waking  dream,  as  if 
this  life  were  endless,  and  there  were  time  enough  in 
it  to  be  wantonly  mad  and  miserable. 

O  wretched  man,  ye  who  will  not  believe  in  the  fu- 
ture happiness  of  the  good,  or  who  dare  not  hope  it 
for  yourselves  under  that  description.  Most  unreas- 
onable as  well  as  miserable,  if  you  think  that  the  road 
to  the  blissful  country  of  heaven,  lies  through  the  field 
of  battle  and  the  walks  of  war  !  The  very  bliss  of 
heaven  itself  is  but  an  undescribable  union  of  beatified 
minds  ;  to  take  place  when  that  shall  be  fully  accom- 
plished, which  Christ  earnestly  prayed  for  to  his  heav- 
enly Father,  desiring  that  christians  might  be  as  inti- 
mately and  mysteriously  united  to  each  other,  as  he  is 
with  the  Father.  How  can  you  ever  be  fit  for  this 
perfect  union,  unless  you  meditate  upon  it  in  the 
interval,  and  endeavour  with  your  utmost  efforts  to 
attain  it  ?  As  the  transition  would  be  too  sudden  and 
violent,  from  a  foul  and  filthy  glutton  tc  an  angel  of 
light,  so  would  it  be,  from  a  bloody  warrior  to  the 
company  of  martyrs,  and  those  who  have  kept  them- 
selves unspotted  from  the  world,  unstained  with  human 
gore. 

Enough,  and  more  than  enough  of  christian  blood, 
enough  of  human  blood  has  been  already  spilt ;  enough 
have  you  acted  the  part  of  madmen  to  your  mutual 
destruction  ;  enough  have  you  sacrificed  to  the  evil 
spirits  of  hell ;  long  enough  have  you  been  acting  a 
tragedy  for  the  entertainment  of  unbelievers.     I  pray 


78 

you,  after  so  long  and  sad  experience  of  the  evils  of 
war,  submitted  to  by  the  principal  sufferers  a  great 
while  ago  too  patiently,  repent  and  be  wise. 

Let  the  folly  that  is  past  be  imputed,  if  you  will,  to 
the  destinies,  to  any  thing  you  please.  Let  the  chris- 
tians vote,  what  the  Heathens  sometimes  voted,  an 
entire  amnesty  of  all  past  errors  and  misfortunes  ;  but 
for  the  time  to  come,  apply  yourselves,  one  and  all,  to 
the  preservation  and  perpetuation  of  peace.  Bind  up 
discord,  not  with  hempen  bands  liable  to  be  broken  or 
untwisted,  but  with  chains  of  steel  and  adamant,  never 
to  be  burst  asunder  till  time  shall  be  no  more. 

Kings,  to  you  I  make  my  first  appeal.  On  your 
nod,  such  is  the  constitution  of  human  affairs,  the  hap- 
piness of  mortals  is  made  to  depend.  You  assume  to 
be  the  images  and  representatives  of  Christ,  your  Sov- 
ereign. Then,  as  you  wish  men  to  hear  your  voice, 
shew  the  example  of  obedience,  and  hear  the  voice  of 
your  sovereign  Lord  commanding  you,  upon  your 
duty,  to  seek  peace  and  abolish  war.  Be  persuaded 
that  the  world,  wearied  with  its  long  continued  calam- 
ities, demands  this,  and  has  a  right  to  insist  on  your 
immediate  compliance. 

Priests,  to  you  I  appeal  as  consecrated  to  the  God 
of  love  and  mercy.  On  your  consciences  I  require 
you  to  promote,  with  all  the  zeal  of  your  hearts  and 
abilities  of  your  minds,  that  which  you  know  is  most 
agreeable  to  God ;  and  to  explode,  discountenance, 
and  repel  with  equal  ardor  and  activity,  what  you  know 
in  your  hearts  he  abhors. 

Preachers  of  all  denominations,  to  you  I  appeal. 
Preach  the  gospel  of  peace  ;  let  the  doctrines  of  peace 
and  good  will  forever  resound  in  the  ears  of  the  peo- 
ple. 


79 

Bishops,  and  all  who  are  pre-eminent  in  ecclesiasti- 
cal dignity,  I  call  upon  you,  that  the  high  authority 
and  influence  which  you  possess  over  the  minds,  of 
both  kings  and  people,  may  be  exerted  to  bind  upon 
their  hearts,  with  bonds  indissoluble,  the  sacred  obli- 
gations to  peace. 

Dukes,  lords,  grandees,  placemen,  and  magistrates 
of  every  description,  I  appeal  to  you,  that  your  hearty 
good  will  may  co-operate  in  the  work  of  peace,  with 
the  wisdom  of  kings  and  the  piety  of  priests. 

I  appeal  to  all  who  call  themselves  christians,  I  urge 
them,  as  they  would  manifest  their  sincerity  and  pre- 
serve their  consistency,  to  unite  with  one  heart  and 
one  soul,  in  the  abolition  of  war,  and  the  establishment 
of  perpetual  and  universal  peace. 

Here,  and  in  this  instance  shew  the  world,  how  much 
can  be  effected  by  the  union  of  the  multitude,  the  mass 
of  the  people,  against  the  despotism  of  the  few  and  the 
powerful. 

Hither  let  all  ranks  and  orders,  equally  zealous  and 
intent  in  the  glorious  cause,  bring  and  unite  all  their 
wisdom  and  abilities.  Let  eternal  corcord  connect 
those  whom  nature  has  connected  in  many  points,  and 
Christ  in  all.  Let  all  act  with  equal  zeal  in  accom- 
plishing a  purpose  which  will  contribute  equally  to 
the  happiness  of  all.  Hither  every  circumstance  in- 
vites you  to  co-operate  ;  in  the  first  place,  the  natural 
feelings  of  man's  heart,  the  spontaneous  dictates  of 
common  humanity ;  and  in  the  next,  the  author  and 
disposer  of  all  human  happiness,  Christ.  The  innu- 
merable blessings  of  peace  and  the  unutterable  mise- 
ries of  war,  I  have  already  endeavoured  to  describe. 
Hither  also  the  inclinations  of  kings  themselves,  in 
our  times,  the  favouring  influence  of  God's  grace  im- 


80 

pelling  their  minds  to  concord,  seemto  invite.  Be- 
hold the  mild  and  pacific  Leo,*  acting  the  part  of 
Christ's  true  vicar,  has  lifted  up  the  signal  of  peace, 
and  exhorted  all  men  to  flock  to  its  standard.  If  then 
you  are  true  sheep,  follow  your  Shepherd.  If  you  are 
true  sons,  listen  to  the  voice  of  your  Father.  Hither 
likewise  Francis,  king  of  France,  and  the  most  chris- 
tian king,  not  in  title  only,  summons  you.  He  dis- 
dains not  to  purchase  peace  ;  nor  does  he  regard  his 
own  pomp  and  external  dignity,  so  long  as  he  can 
promote  and  preserve  the  public  tranquillity.  He  has 
shewn  that  the  true  splendour  of  royalty,  the  real 
majesty  of  a  king,  consists  in  an  endeavour  to  deserve 
well  of  the  human  race,  to  promote  the  happiness  of 
individuals,  and  not  to  involve  them  in  misery  and  de- 
struction, in  a  wild  Quixotic  pursuit  of  glory.  Hither 
also  you  are  called  by  the  renowned  Charles  the  Fifth, 
a  young  man  of  a  disposition  naturally  good,  and  hap- 
pily not  yet  corrupted.  Caesar  Maximilian  appears  to 
have  no  objection  to  peace,  nor  does  Henry,  the  fa- 
mous king  of  England,  refuse  his  concurrence. 

As  to  the  people,  in  all  these  countries  the  greater 
part  of  the  people  certainly  detest  war,  and  most  de- 
voutly wish  for  peace.  A  very  few  of  them,indeed,whose 
unnatural  happiness  depends  upon  the  public  misery, 
may  wish  for  war ;  but  be  it  yours  to  decide,  whether 
it  is  equitable  or  not,  that  the  unprincipled  selfish- 
ness of  such  wretches  should  have  more  weight  than 
the  anxious  wishes  of  all   good  men  united.      You 

*  Erasmus  was  much  mistaken  in  Leo  and  other  potentates 
of  his  time.  But  it  was  necessary  for  personal  safety,  to  pay 
such  compliments.  Besides,  that  praise  which  they  did  not 
deserve  was  a  severe  reproach,  and  might  stimulate  them 
to  endeavour  to  deserve  it. 


81 

plainly  see,  that  hitherto  nothing  has  been  effectually 
done  towards  permanent  peace  by  treaties,  no  good 
end  answered  by  royal  intermarriages,  neither  by  vio- 
lence nor  by  revenge.  Now  then  it  is  time  to  pursue 
different  measures ;  to  try  the  experiment,  what  a 
placable  disposition,  and  a  mutual  desire  to  do  acts  of 
friendship  and  kindness,  can  accomplish  in  promoting 
national  amity.  It  is  the  nature  of  wars,  that  one  should 
sow  the  seeds  of  another ;  it  is  the  nature  of  revenge 
to  produce  reciprocal  revenge.  Now  then,  on  the 
contrary,  let  kindness  generate  kindness,  one  good 
turn  become  productive  of  another ;  and  let  him  be 
considered  as  the  most  kingly  character,  the  greatest 
and  best  potentate,  who  is  ready  to  concede  the  most 
from  his  own  strict  right,  and  to  sacrifice  all  exclusive 
privilege  to  the  happiness  of  the  people. 

What  has  been  done  by  mere  human  policy,  and 
for  temporal  purposes  only,  has  not  yet  suceeded; 
but  Christ  will  give  success  to  those  pious  designs, 
which  shall  appear  to  be  undertaken  under  his  au- 
spices and  by  his  authority.  He  will  be  present  and 
propitious,  and  favour  those  who  favour  that  state  of 
human  affairs,  which  he  himself  evidently  appeared, 
while  on  earth,  so  remarkably,  decidedly  to  promote. 

Let  the  public  good  overcome  all  private  and  selfish 
regards  of  every  kind  and  degree ;  though  in  truth, 
even  private  and  selfish  regards,  and  every  man's  own 
interest,  will  be  best  promoted  by  the  preservation  of 
peace.  Kings  will  find,  that  to  reign  is  a  more  glori- 
ous thing  than  ever  it  has  been,  when  they  reign  over 
a  weil-principled  and  happy  people,  and  when  they 
reign  by  the  mild  authority  of  law,  and  not  by  arms 
and  violence.  The  nobility  will  find  their  dignity 
greater  in  itself,  and  established  on  more  reasonable, 


is 

and,  therefore,  more  permanent  principles.  The  clergy 
will  enjoy  their  ease  with  less  interruption.  The  peo- 
ple will  possess  tranquillity  with  greater  plenty,  and 
plenty  with  greater  tranquillity,  than  they  yet  have 
ever  known.  The  christian  profession  will  become 
respectable  to  the  enemies  of  the  cross,  Finally,  every 
man  will  become  dear  and  pleasing  to  every  other 
man,  all  will  be  beloved  by  all ;  and  what  is  still  more 
desirable,  beloved  also  by  Christ,  to  become  accepta- 
ble to  whom,  is  the  highest  felicity  of  human  nature. 


"To  those  Readers  -who  may  have  been  taught  to 
consider  Erasmus  merely  as  a  reciuse  scholar,  and 
little  known  as  a  patriot  and  an  active  philanthropist, 
I  have  thought  it  proper  to  submit  the  following  testi- 
mony of  his  countrymen,  to  be  seen  at  this  day  in  the 
midst  of  a  celebrated  city. 

Upon  the  bridge  in  the  Grand  Market  Place,  at 
Rotterdam,  stands,  enclosed  with  fron  rails,  a  magnifi- 
cent statue  of  Erasmus  in  brass,  much  larger  than  the 
life,  clad  in  a  doctor's  gown,  and  holding  a  book  in  his 
hand.  It  was  erected  in  honour  of  him  at  the  public 
expence,  and  the  following  is  the  inscription  on  the 
ft-ont  of  the  base  : 


84 

DESIDERIO  ERASMO 

Mag-no  scientiarum  atque  literature 

polhioris  vindici  et  instaurutori 

viro  SKCiili  sui  primario 

civi  omnium  prxstantissimo 

ae  Hominis  immortalitatem  scriptis 

seviternis  jure  consecuto 

S.  P  Q.  Roterodamus 

ne  quod  tantis  apud  se  suosque  posteros 

virtutibus  prxmium  deesset 

statuam  hanc  sere  publico 

erigendam  curaverunt. 


To 
DESIDERIU-  ERASMUS, 

The  great  assertor  and  restorer 

of  solid  learning*  and  polite  letters  : 

a  man 

among-  the  first  of  his  age ; 

a  citizen 

pre-eminently  virtuous; 

a  writer 

secure  by  the  unperishable 

monuments  of  his  genus, 

of  an  immortality  of  fame. 

The  magistrates  and  people 

of  Rotterdam, 

lest  they  should  be  wanting 

in  gratitude  to  merits  so  great, 

wtiose  beneficial  influence  is  felt  by  themselves, 

and  will  descend  to  their  posterity, 

caused  this  statute  to  be  erected 

at  the 

public  expense. 


85 


POSTSCRIPT. 

I  dismiss  this  Piece  with  the  cheerfulness  which 
arises  from  the  consciousness  of  benevolent  intention. 
It  may  produce  remorse  in  the  minds  of  a  fcw,especially 
in  those  moments  when  stony-hearted  pride  is  softened 
by  affliction,  brought  home  to  itself;  when  sickness  or 
the  supposed  approach  of  death,  strikes  the  mind  with 
the  vanity  of  human  ambition  ;  when  the  parting  soul 
would  wish,  but  wish  in  vain,  for  all  the  waters  of  the 
ocean  to  wash  away  the  bloody  stain  which  has  deeply 
tinged  the  palsied  hand,  just  going  to  be  laid  in  the 
grave,  whither  it  has  sent  many  unoffending  mortals 
prematurely.  It  may  extinguish  the  torch  just  kindled 
to  burn  down  the  peaceful  village.  It  may  prevent 
the  tears  of  the  orphan  and  the  widow.  It  may  not 
only  save  life,  but  prevent  the  crime  of  him  who  would 
wantonly  take  it  away.  It  may  check  the  rage  of  des- 
pots, and  frustrate  the  villainous  purposes  of  their  min- 
isters. The  blessing  of  heaven  may  give  efficacy  to 
the  weakest  efforts  of  those  who  sincerely  seek  to  pro- 
mote its  merciful  designs.  I  am,  therefore,  not  with- 
out hope  I  have,  indeed,  long  held  out  the  olive 
branch,  and  the  people  may  one  day  seek  shelter  in 
its  shade. 

Bui  though  I  do  hope  to  convince  some  persons,  at 
least  when  they  are  in  a  state  of  sickness  or  any  other 
adversity,  yet  1  despair  of  convincing  others,  especially 
those  who  are  in  the  vortex  of  dissipation,  pursuing 
false  honour  and  delusive  profit,  in  the  fun  career  of 
wondiy  vanity.  A  share  of  a  loan,  a  few  iotteiy  tick- 
8 


86 

ets,  a  place,  a  pension,  even  so  poor  an  attempt  at 
nobility  as  a  baronetage  or  knighthood,  a  promotion, 
a  bishoprick,  a  deanery,  a  prebend,  nay,  so  paltry  a 
concern  as  a  little  living  with  cure  of  souls,  will  utterly 
refute,  annul,  and  render  void  in  the  minds  of  some 
men,  all  that  has  been  said  against  war,  either  by 
Erasmus  or  by  one  greater  than  he. 

I  have  only  to  wish,  that  I  had  been  better  able  to 
do  justice  to  my  excellent  author ;  and  that  the  cause 
of  mankind  may  not  suffer  by  my  inadequate  report  of 
the  great  advocate's  pleadings  in  its  defence. 


ANTIPOLEMUS ; 


OR 


THE   PLEA  OF   REASON,    RELIGION,  AND 
HUMANITY,  AGAINST  WAR. 


PREFACE. 


<{  Unless  either  philosophers  bear  rule  in  states,  or  those  wh© 
are  now  called  king's  and  potentates,  learn  to  philosophize 
justly  and  properly,  and  thus  both  civil  power  and  philos- 
ophy are  united  in  the  same  person,  it  appears  to  me  that 
there  can  be  no  cessation  of  calamity,  either  to  states  or 
to  the  whole  human  race." 

It  pleases  almighty  God  to  raise  up,  from 
time  to  time,  men  of  extraordinary  abilities,  combined 
with  virtues  no  less  extraordinary,  who,  in  the  dark 
night  of  ignorance  and  prejudice,  shine  like  the  noc- 
turnal lamp  of  heaven,  with  solitary  but  serene  lustre  ; 
obscured,  indeed,  at  first  by  the  gathering  clouds 
of  envy,  unseen  a  while  through  the  voluntary  blind- 
ness of  self-interest ;  almost  extinguished  by  civil  and 
ecclesiastical  bigotry  ;  but  at  length,  bursting  through 
every  obstacle,  and  reflecting  a  steady  light  on  those 
labyrinths  of  error  which  lead  to  misery.  Such  was 
Erasmus,  a  name,  at  the  mention  of  which,  ail  that  is 
great  and  good,  and  learned  and  free,  feels  a  sentiment 
of  cordial  respect,  and  rises  to  pay  a  voluntary  qbei- 
sance. 

God  had  given  him  an  intellect  in  a  state  of  vigour 
rarely  indulged  to  the  sons  of  men.     Trained  in  the 
8* 


IV 

school  of  adversity,  he  sought  and  found  in  it  the  sweet 
solace  of  learning  and  virtue.  He  there  cultivated  his 
native  talents  by  early  and  constant  exercise,  and  thus 
accumulated,  by  indefatigable  industry,  a  store  of 
knowledge,  which,  by  means  of  an  eloquence  scarcely 
exceeded  in  the  golden  ages,  he  lavishly  disseminated 
over  the  world,  at  that  time  barren,  dark,  and  dreary, 
to  enlighten  and  to  fertilize  it. 

God  had  given  him  not  only  a  pre-eminent  intellect, 
but  a  gift  still  more  estimable,  a  good  and  feeling 
heart,  a  love  of  truth,  a  warm  philanthropy,  which 
prompted  him  to  exert  his  fine  abilities,  totally  regard- 
less of  mean  honours  or  sordid  profits,  in  diffusing 
most  important  information,  in  an  age  when  human 
misery  was  greatly  augmented  by  gross  ignorance, 
and  when  man,  free-born,  but  degraded  man,  was 
bound  down  in  darkness  with  double  shackles,  in  the 
chains  of  a  two-fold  despotism,  usurping  an  absolute 
dominion,  both  in  church  and  in  state,  over  the  body 
and  the  soul. 

These  two  gifts  combined  formed  an  Erasmus,  a 
man  justly  deemed  and  called  the  Phoenix  of  h\?  age. 
He  it  was  who  led  the  way,  both  to  the  revival  of  learn- 
ing and  the  restoration  of  religion.  Taste  and  polite 
letters  are  no  less  indebted  to  him  than  rational  theol- 
ogy. Liberty  acknowledges  him  as  one  of  her  noblest 
assertors.  Had  he  not  appeared  and  fought  on  the 
side  of  humanity,  with  the  spear  of  truth  and  the  lash 
of  ridicule,  Europe,  instead  of  enjoying  or  contending 
for  freedom  at  this  hour,  might,  perhaps,  have  been 
still  sunk  in  the  dead  repose  of  servitude,  or  galled 
with  the  iron  hand  of  civil  tyrants  ;  allied,  for  mutual 
aid,  in  a  villainous  confederacy,  with  the  despotism  of 
ecclesiastics.    Force  and  fraud,  availing  themselves  of 


the  superstitious  fears  of  ignorance,  had  united  against 
the  people,  conspired  against  the  majority  of  men,  and 
dealt  their  curses  through  the  land  without  mercy  or 
controul.  Then  rose  Erasmus,  not,  indeed,  furnished 
with  the  arms  of  the  warrior,  but  richly  adorned  with 
the  arts  of  peace.  By  the  force  of  superior  genius  and 
virtue,  he  shook  the  pontiff's  chair  under  him,  and 
caused  the  thrones  of  the  despots  to  tremble.  They 
shrunk,  like  the  ugly  birds  of  the  evening,  from  the 
light ;  they  wished  to  hide  themselves  in  the  smoke, 
that  they  had  raised  around  them  ;  but  the  rays  of  his 
genius  penetrated  the  artificial  mist,  and  exposed 
them  to  the  derision  of  the  deluded  and  oppressed 
multitude.  The  fortress  of  the  tyrant  and  the  mask 
of  the  hypocrite,  were  both  laid  open  on  the  combined 
attack  of  argument  and  ridicule. 

It  wras  impossible,  but  that  the  penetrating  mind  of 
Erasmus  should  see  the  grave  follies,  and  mark  the 
sanctified  villanies  of  his  time.  He  saw  them,  and 
laughed  them  to  scorn.  He  took  the  side  of  human 
nature  ;  serving  every  body,  and  obliging  nobody. 
He  sought  no  reward,  but  the  approbation  of  his  God 
and  his  conscience  ;  and  left  the  little  great  ones  to 
contend  among  themselves,  unenvied  and  unrivalled 
by  him,  for  coronets,  mitres,  croziers,  and  cardinals* 
hats,  while  he,  undignified,  untitled,  unknown  by  any 
addition  to  the  name  of  Erasmus,  studied,  and  success- 
fully promoted  the  improvement  and  happiness  of  hu- 
man nature ;  the  great  society  of  all  human  beings 
united  under  one  King,  their  common  Creator  and 
Preserver. 

As  he  marked  and  reprobated  the  folly  and  misery 
of  superstition,  so  he  saw  and  no  less  clearly  demon- 
strated the  absurdity,  the  wretchedness,  and  the  wick- 


VI 

edness  of  war.  His  heart  felt  for  the  misery  of  man, 
exposed  by  the  perverseness  of  his  rulers,  in  addition 
to  the  natural  and  moral  evil  he  is  doomed  to  suffer, 
to  all  the  calamities  of  war.  He  found,  in  his  intel- 
lectual storehouse,  arms  sufficient  to  encounter  this 
giant-fiend  in  his  castle.  On  the  rock  of  religion  he 
planted  the  artillery  of  solid  arguments  against  it. 
There  they  still  stand  ;  and  when  the  impediments  of 
prejudice,  pride,  malice,  and  ambition  shall  be  remov- 
ed, which  now  retard  their  operation,  they  will  beat 
down  the  ill-founded  citadel,  buttressed  as  it  is  by  all 
the  arts  and  arms  of  human  power,  endeavouring  to 
build  a  fancied  fabric  of  selfish  or  private  felicity  on 
the  wreck  and  ruins  of  human  nature. 

Erasmus  demands  attention.  His  learning,  his  abil- 
ities will  reward  attention.  His  disinterestedness  se- 
cures, from  all  disinterested  men,  a  most  respectful 
attention.  Poor  in  the  world,  but  rich  in  genius ;  ob- 
scure at  his  birth,  and  unpreferred  at  his  death,  but 
illustrious  by  his  virtues,  he  became  the  self-appointed 
champion  of  man,  a  volunteer  in  the  service  of  mise- 
rable mortals,  an  unbought  advocate  in  the  cause  of 
those  who  could  only  repay  him  with  their  love  and 
their  prayers ;  the  poor  outcast,  the  abject  slave  of 
superstition  or  tyranny,  and  all  the  nameless,  number- 
less sons  of  want  and  woe,  born  only  to  suffer  and  to 
die. 

This  great  man  has  actually  succeeded  in  exploding 
ecclesiastical  tyranny ;  for  we  are  greatly  indebted  to 
him  for  the  reformation  We  feel  at  this  hour,  and 
acknowledge  with  alacrity,  the  benefit  of  his  theologi- 
cal labours  in  removing  one  cruel  prejudice.  It  is 
true  he  has  not  yet  succeeded  in  abolishing  war.  Suc- 
cess was  more  difficult,  where  arguments  only  were 


vu 

to  be  opposed  to  men  of  violence,  armed  with  mus- 
kets, bayonets,  and  trains  of  artillery.  The  very  din 
of  arms  stifles  the  still,  small  voice  of  reason.  But 
the  friends  of  man  will  not  yet  despair,  Erasmus  their 
guide  ;  God  and  nature  urging  their  exertions,  and  a 
bleeding  world  imploring  their  merciful  interference. 
Their's  is  a  real  crusade  ;  the  olive,  the  dove,  and  the 
cross  their  standards  ;  the  arts  of  persuasion,  their 
arms  ;  mercy  to  man,  their  watch-word  ;  the  conquest 
oi  pride,  prejudice,  and  passion,  their  victory ;  peace 
and  happiness,  truth  and  justice,  religion  and  piety, 
their  trophies  and  reward. 

With  such  enemies  as  pride,  prejudice,  and  passion, 
the  conflict  must  be  long  and  obstinate.  The  benefi- 
cent efforts  of  Erasmus  were  violently  opposed  while 
he  lived,  and  his  name  aspersed  with  the  blackest  cal- 
umny. Where,  indeed,  is  the  great  benefactor  to  so- 
ciety at  large,  the  friend  of  man,  not  of  a  faction,  who 
has  not  been  opposed,  who  has  not  been  calumniated 
by  those  who  are  selfishly  interested  in  the  misery  of 
others,  and  personally  benefitted  by  the  continuation 
of  abuse  ?  By  what  description  of  men  was  Erasmus 
opposed  ?  By  sordid  worldlings,  wearing  the  cloak 
of  religion,  to  hide  the  ugliness  of  their  avarice  and 
ambition  ;  by  opulent  dunces,  whose  stupidity  was  ex- 
ceeded by  nothing  but  their  malice,  selfishly  wallow- 
ing in  luxury,  and  forgetful  that  any  existed  but  them- 
selves, with  rights  to  God's  best  gifts,  life,  comfort, 
peace,  and  liberty  ;  by  wretches  sunk  in  the  dull  indo- 
lence of  unwieldly  pomp,  who  claimed  a  prescriptive 
right  to  respect,  and  considered  all  the  active 
part  of  mankind  as  mere  vassals,  and  all  that  dared  to 
suggest  improvement,  either  civil  or  ecclesiastical,  as 
dangerous  and  seditious  innovators  ;  by  priests  who 


via 


thought,  and,  indeed,  justly  thought  that,  in  proportion 
as  the  light  of  knowledge  was  diffused,  their  craft  was 
in  danger.  By  these,  and  such  as  these,  Erasmus  was 
opposed  in  his  endeavours  to  revive  learning,  and  to 
reform  religion.  But,  great  by  nature,  a  lord  by  God's 
creation,  a  pontiff  by  the  election  of  his  own  superior 
genius,  virtue,  learning,  and  piety,  he  rose  above  all 
his  opposers.  They  feared  and  honoured,  while  they 
hated  and  calumniated  him.  Popes,  emperors,  and 
kings,  courted  his  favour ;  and  through  dread  of  his 
heaven-bestowed  power,  paid  him  a  sincerer  and  more 
reverential  homage  than  they  ever  extorted  from  their 
myrmidons.  Though  he  was  stigmatized  as  an  inno- 
vator, menaced,  slandered,  harassed  by  literary  con- 
troversy, they  felt  the  weight  of  his  superiority,  bowed 
to  him  from  their  thrones,  and  would  gladly  have  do- 
mesticated him  in  their  palaces ;  but  he  spurned  their 
offers,  and  preferred  to  the  most  splendid  servitude, 
that  liberty  which  he  loved,  and  whose  charms  he  had 
displayed  to  nations  pining  in  darkness  and  in  dungeons. 
Such,  to  the  honour  of  truth  and  goodness,of  genius  and 
learning,  such  was  the  natural  dominion  of  real  and 
indisputable  abilities,  preserved  in  a  state  of  independ- 
ence by  a  virtue  equally  so,  and  a  spirit  truly  noble. 
Every  one  has  probably  heard,  that  it  has  been  said 
by  Bruyere,  and  repeated  by  all  true  friends  to  per- 
sonal merit,  that  "  He  who  cannot  be  an  Erasmus, 
must  content  himself  with  being  a  bishop."  One  may 
go  farther  and  say,  that  he  who  cannot  be  an  Erasmus, 
must  condescend  to  a  second  rank,  and  be  satisfied 
with  becoming  a  pope  or  an  emperor.  The  dominion 
of  genius  and  virtue  like  his,  was,  indeed,  of  divine 
right.     It  was  the  gift  of  God  for  the  good  of  man. 


IX 

I  have  thus  submitted  my  ideas,  and  the  ideas  of  his 
own  age,  and  of  all  the  protestant  literati,  concerning 
the  author  of  this  fragment  on  war,  which  I  now  place 
before  the  English  reader.  In  the  course  of  my  read- 
ing I  found  it  accidently,  and  struck  with  its  excel- 
lence, translated  it  freely,  modernizing  it,  and  using, 
where  perspicuity  seemed  to  require,  the  allowed  lib- 
erty of  occasional  paraphrase.  I  have  not,  indeed, 
scrupled  to  make  those  slight  alterations  or  additions, 
which  seemed  necessary  to  give  the  author's  ideas 
more  completely  to  the  English  reader,  and  to  render 
the  meaning  fully  intelligible,  without  a  marginal  com- 
mentary. It  will  occur  to  every  one,  that  the  purposes 
of  philanthropy  rather  than  of  philology,  the  happiness 
of  human  nature  rather  than  the  amusements  of  verbal 
criticism,  were  intended  by  the  author,  as  well  as  the 
translator  in  this  dissertation. 

There  will  never  be  wanting  phampleteers  and 
journalists  to  defend  war,  in  countries  where  prime 
ministers  possess  unlimited  patronage  in  the  church, 
in  the  law,  in  the  army,  in  the  navy,  in  all  public  offices, 
and  where  they  can  bestow  honours,  as  well  as  emol- 
uments, on  the  obsequious  instruments  of  their  own 
ambition.  It  seems  now  to  be  the  general  wish  of  in- 
dolent luxury  in  high  life,  to  throw  itself  on  the  public 
for  maintenance ;  but  the  strongest  bridge  may  break 
when  overladen.  Truth  will  then  prevail ;  and  venal- 
ity and  corruption,  exceeding  all  bounds,  be  driven 
into  everlasting  exile. 

It  gives  me  pleasure  to  discover,  that  my  own  fa- 
vourable opinion  of  this  pilanthropie  piece  is  confirmed 
by  so  great  a  critic  as  Monsieur  Bayle,  whose  words 
are  these,  in  a  note  on  the  life  of  Erasmus : 


"  Jamais  homme  n'a  ete  plus  eloigne  que  lui  de 
1'humeur  impetueuse  de  certains  theoiogiens,  qui  se 
plairent  a  corner  la  guerre.  Pour  lui,  il  aimoit  la  paix 
et  il  en  connoissoit  l'importance. 

u  Une  des  plus  belles  dissertations,  que  Ton  puisse 
lire  est  celle  d'Erasme  sur  le  proverbe,  Dulce  bellum 
inexpertis.  II  y  fait  voir  qu'il  avoit  profondement 
medite  les  plus  importans  principes  de  la  raison  et  de 
l'evangile,  et  les  causes  les  plus  ordinaires  des  guerres. 
II  fait  voir  que  la  mechancete  de  quelques  particuiiers, 
et  la  sottise*  des  peuples,  produirent  presque  toutes 
les  guerres ;  et  qu'une  chose,  dont  les  causes  sont  si 
blameables,  est  presque  toujours  suivie  d'une  tres  per- 
nieieux  effet.  II  pretend  que  ceux  que  leur  profes- 
sion devroit  le  plus  engager  a  deconseiller  les  guerres, 
en  sont  les  instigateurs.****** 

"  Les  loix,  poursuit-il,  les  statuts,  les  privileges, 
tout  cela  demeure  sursis,  pendant  le  fracas  des  armes. 
Les  princes  trouvent  alors  cent  moiens  de  parvenir  a 
la  puissance  arbitraire  ;  et  de  la  vient,  que  quelques- 
Uns  ne  sauroient  suffrir  la  paix.t" 

*  War  is  a  game,  which,  were  their  subjects  wise, 

Kings  would  not  play  at  Cowper. 

•{•"Never  was  man  further  from  the  violent  spirit  of  cer- 
tain divines,  who  love  'to  sound  the  trumpet  of  war.'  For 
his  part,  'peace  was  his  dear  delight,'  and  he  well  under- 
stood its  importance. 

"  One  of  the  finest  dissertations  which  one  can  read,  is 
that  of  Erasmus  on  the  proverb,  Dulce  bellum  inexpertis;  or 
War  is  sweet  to  those  that  never  tried  it.  He  there  lets  us 
see,  that  he  had  profoundly  studied  the  principles  of  reason 
and  of  the  gospel,  together  with  the  common  causes  of  war. 
He  shews  us,  that  the  wickedness  of  certain  individuals;  and 
the  foll\  of  their  people,  produce  almost  all  wars  ;  and  that 
a  thing",  of  which  the  causes  are  so  culpabte,  is  almost  fol- 


XI 

Near  three  hundred  years  have  elapsed  since  the 
•  Dm position  of  this  Treatise.*  In  so  long  a  period, 
the  most  enlightened  which  the  history  of  the  world 
can  display,  it  might  be  supposed  that  the  diffusion  of 
Christianity,  and  the  improvements  in  arts,  sciences, 
and  civilization,  would  either  have  abolished  war,  or 
have  softened  its  rigour.  It  is,  however,  a  melancholy 
truth,  that  war  still  rages  in  the  world,  polished  as  it 
is,  and  refined  by  the  beautiful  arts,  by  the  belles  let- 
\res,  and  by  a  most  liberal  philosophy.  Within  a  few 
years  the  warriors  of  a  mighty  and  a  christian  king- 
dom, were  instructed  to  hire  the  savages  of  America 
to  fight  against  a  sister  nation,  or  rather  its  own  child  ; 
a  nation  speaking  the  same  language  with  its  parent, 
worshipping  the  same  God,  and  hoping  to  become  a 
joint  heir  of  immortality.  The  savages  were  furnished 
with  hatchets,  to  cut  and  hack  the  flesh  and  bones  of 
their  fellow  christians,  of  those  who  may  be  deemed  in 
a  political  sense,  their  brothers,  sisters,  and  children. 
The  savages,  cruel  enough  by  nature,  finding  their 
cruelty  encouraged  by  christians,  used  the  hatchet, 
the  tomahawk,  and  the  scalping  knife,  with  redoubled 
alacrity.     The  poor  Indians  were  called,  by  those  who 

lowed  by  an  effect  in  a  high  degree  pernicious.  He  takes 
upon  him  to  assert,  that  those  very  persons  whose  profes- 
sion ought  to  oblige  them  to  dissuade  from  war,  are  the 
instigators  to  it.***** 

"  Laws,"  he  proceeds,  u  statutes,  the  subject's  privileges, 
all  things  of  this  kind  continue  superseded  during  the  din 
and  havoc  of  war.  Princes  then  find  a  hundred  methods  of 
arriving  at  absolute  power  ;  and  thence  it  happens  that  cer- 
tain of  them  cannot  endure  peace." 

*  Erasmus  was  born  at  Rotterdam,  October  28,  1467.    He 
was  called  Sal  et  Sol,  in   allusion  to  his  poignant  wit  and 
luminous  erudition. 
9 


justified  the  employment  of  them,  the  means  which 
God  and  nature  put  into  their  hands ;  and  the  engag- 
ing of  them  on  their  side  was  thought  a  master-stroke 
of  political  wisdom.  They  were  rewarded  with  money, 
and  numbered  among  good  and  faithful  allies.*  After 
efforts  so  execrable,   the  very   party  which  put  the 

*TheAmerican  secretary,™  a  letter  to  General  Carleton,da- 
ted  Whitehall  March  26, 1777,  says  :  "As  this  plan  cannot  be 
advantageously  executed  without  the  assistance  of  Canadians 
and  Indians,  his  Majesty  strongly  recommends  it  to  your  care 
to  furnish  both  expeditions  with  good  and  sufficient  bodies 
of  those  men.  And  T  am  happy  in  knowing  that  your  influence 
among  them  is  so  great,  that  there  can  be  no  room  to  appre- 
hend you  will  find  it  difficult  to  fulfil  his  Majesty's  inten- 
tions." In  the  if  Thoughts  for  conducting  the  War  from  the 
Side  of  Canada/'  by  General  Burgoyne,  that  general  desires 
a  thousand  or  more  savages.  This  man  appears  to  have 
been  clever,  and  could  write  comedies  and  act  tragedies, 
cttrinque  paratus, 

Colonel  Butler  was  desired  to  distribute  the  king's  bounty- 
money  among  such  of  the  savages  as  would  join  the  army ; 
and,  after  the  delivery  of  the  presents,  he  asks  for  4011/. 
York  currency,  before  he  left  Niagara.  He  adds,  in  a  letter 
that  was  laid  on  the  table  in  the  House  of  Commons,  "  I  flat- 
ter myself  that  you  will  not  think  the  expense,  however  high, 
to  be  useless  or  given  with  too  lavish  a  hand.  I  waited  seven 
days  to  deliver  them  the  presents,  and  give  them  the  hatchet, 
which  they  accepted,  and  promised  to  make  use  of  it."  This 
tetter  is  dated  Ontario,  July  28,  1777.  In  another  letter, 
Colonel  Butler  says,  "The  Indians  threw  in  a  heavy  fire  on 
the  rebels,  and  made  a  shocking  slaughter  with  their  spears 
and  hatchets.  The  success  of  this  day  will  plainly  shew  the 
utility  of  your  Excellency's  constant  support  of  my  un- 
wearied endeavours  to  conciliate  to  his  Majesty  so  servicea- 
ble a  body  of  allies."  This  letter  is  from  Colonel  Butler  to 
Sir  Guy  Cavleton,  dated  Camp  before  Fort  Stanwix,  August 
i.fj  1777.— S^e  also  Burgoyne's  proclamation. 


XU1 

hatchet  into  the  hands  of  the  savages,  for  the  purpose 
of  hewing  their  brothers  in  pieces,  was  vanquished, 
and  piled  their  arms  with  ignominy,  in  sight  of  an  in- 
sulted foe  ;  leaving  posterity  to  contemplate  the  scene 
with  the  indignation  ever  due  to  savage  barbarity,  and 
at  the  same  time,  with  the  contempt  which  naturally 
falls  on  malice  of  intention,  cruelly  displayed  without 
power  of  execution. 

Have  the  great  and  polished  nations  of  Europe  pro- 
fited by  this  detestable  example,  and  avoided  every 
approach  to  barbarity  ?  What  must  we  think  of  the 
duke  of  Brunswick's  manifesto  ?  What  must  be  said 
of  engaging  Algerine  pirates  against  inoffensive  mer- 
chantmen, pursuing  their  business  in  the  great 
waters  ?  What  of  instigating  the  Indians  of  America 
once  more,  against  a  friendly  nation  in  perfect  peace  ? 
Rumours  of  such  enormous  cruelty  and  injustk^  in 
very  recent  tfrnes,  have  been  diffused  by  men  in  high 
rank,  and  of  most  indisputable  authority.  If  they  are 
founded,  never  let  it  be  said  that  the  arguments 
against  war,  whir,h  Erasmus  and  other  philanthropists 
have  used,  are  needless,  in  the  present  times  of  boast- 
ed lenity  and  refinement.  Have  the  Austrians  con- 
ducted themselves  with  such  exemplary  humanity,  as 
to  prove  to  the  world  that  exhortations  to  it  are  no 
longer  necessary  ?  Many  of  those  who  could  answer 
this  question  most  accurately,  are  now  sleeping  in  the 
grave,  where  the  wicked  cease  from  troubling,  and  the. 
weary  are  at  rest. 

The  ferocity  of  native  barbarians  admits  of  some  ex- 
cuse, from  their  state  of  ignorance  unenlightened,  and 
of  passion  unsofiened  by  culture.  They  profess  not  ii 
religion  which  teaches  to  forgive.  But  a  similar  fero- 
city, coolly,  deliberately  approved,  recommended,  and 


XI-V 

enforced  by  the  highest  authority,  in  a  state  justly  pre- 
tending to  all  the  polish  of  cultivated  manners,  and  pro- 
fessing the  purest  Christianity,  is  mischievous,  flagitious 
and  detestable;  without  one  alleviating  circumstance. 
The  blackness  of  the  deed  is  not  diluted  with  one  drop 
of  a  lighter  colour  to  soften  the  shade.  Let  the  cur- 
tain fall  upon  the  picture.  Let  no  historian  record  such 
conduct  in  the  annals  of  his  country,  lest  it  be  deemed 
by  posterity  a  libel  on  human  nature. 

To  eradicate  from  the  bosom  of  man  principles  which 
argue  not  only  obduracy,  but  malignity,  is  certainly  the 
main  scope  of  the  christian  religion  ;  and  the  clergy 
are  never  better  employed  in  their  grand  work,  the  me- 
lioration of  human  nature,  the  improvement  of  general 
happiness,  than  when  they  are  reprobating  all  propen- 
sities whatever,  which  tend,  in  any  degree,  to  produce, 
to  continue,  or  to  aggravate  the  calamities  of  war  ;  those 
calamities  which,  as  his  majesty  graciously  expressed 
it,  in  one  of  his  speeches  from  the  throne,*  are  insepar- 
able from  a  state  of  war. 

The  most  ardent  zeal,  the  most  pertinacious  obsti- 
nacy is  displayed  in  preserving  the  minutest  article  of 
what  is  called  orthodox  opinion  ;  whether  wisely  or 
not,  is  not  mine  to  determine.  But,  alas  !  what,  in  a 
world  of  woe  like  this,  what  signifies  our  boasted  ortho- 
doxy in  matters  of  mere  speculation,  in  matters  totally 
irrelevant  to  human  happiness  or  misery  ?  What  signi- 
fies a  jealous  vigilance  over  thirty-nine  articles,  if  we 
neglect  one  article,  the  law  of  charity  and  love  ;  if  we 
overlook  the  weightier  matters,  which  Christ  himself 
enacted;  is  of  his  religion,  indispensably  to  be 

subscribed  by  all  who  hope  for  salvation  in  him  ;  I 
mean  forgiveness  of  injuries,  mercy,  philanthropy.,  hu- 

■  fn  the  vear  1777. 


XV 

mility  ?  There  is  nothing  so  heterodox,  I  speak  under 
the  correction  of  the  reverend  prelacy,  as  war,  and  the 
passions  that  lead  to  it  such  as  pride,  avarice,  and  am- 
bition.    The  greatest   heresy  I  know,  is  to  shed  the 
blood  of  an  innocent  man,  to  rob  by  authority  of  a  chris- 
tian government,  to  lay  waste   by  law,  to   destroy  by 
privilege,  that  which  constitutes  the  health,  the  wealth, 
the  comfort,  the  happiness,  the  sustenance  of  a  fellow- 
creature,   and  a  fellow-christian.     This  is  heresy  and 
schism  with  a  vengeance  !  against  which  we   ought 
most  devoutly  to  pray,  in  a  daily  litany,  or  a  new  form 
of  prayer.     Where,  after  all  the  heart-burnings  and 
blood-shedding,  occasioned  by  religious  wars ;  where 
is  the  true  church  of  Christ,  but  in   the  hearts  of  good 
men  ;  the  hearts  of  merciful  believers,  who  from  prin- 
cipal, in  obedience  to  and  for  the  love  of  Christ,  as  well 
as  from  sympathy,  labour  for  peace,  go  about  doing- 
good,  consulting,  without  local  prejudice,  the  happiness 
of  all  men,  and  instead  of  confining  their  good   offices 
to  a  small  part,  endeavour  to  pour  oil  into  the  wounds 
of  suffering  human  nature  ?  In  the  hearts  of  such  men, 
united  in  love  to  God  and  his  creatures,  is  the  church 
of  Christ.     Stone  walls  and  steeples  are  not  necessary 
to  the  true  church  ;  and  mitres  and  croziers  are  little 
better  than  helmets  and  swords,  when  the  wearers   of 
them  countenance  by  their  counsels,  or  even   connive 
at  by  their  silence,  the  unchristian  passions  and  inhu- 
man practices  inseparable  from  a  state  of  war.     The 
poor  soldier  in  the  field  is  but  an  instrument  in  the  hands 
of  others.     The  counsellors  of   war ; — they  are   the 
warriors.     The  ministers  of  state  ; — they  are  the  dis- 
turbers of  peace  ;   surely  it  is  lawful  to  censure  them* 
for  their  heads  are  unanointed. 


9* 


XVI 

The  passions  which  lead  to  war  arc  diseases.  Is 
there  no  medicine  for  them  ?  There  is  a  medicine  and 
an  antidote.  There  is  a  catholicon  provided  by  the 
great  physician  ;  and  it  is  the  pious  office  of  the  clergy 
to  administer  it,  aegris  mortalibus,  to  poor  mortals  lying 
sick  in  the  great  hospital  of  the  world.  "  Take  physic 
Pomp,"  they  may  say  to  all  princes  who  delight  in  war  ; 
imbibe  the  balsamic  doctrines  of  the  gospel.  Pride? 
avarice,  and  ambition,  are  indeed  difficult  to  cure  ;  but 
it  must  be  remembered  that  the  medicine  is  powerful ; 
and  the  good  physician,  instead  of  despairing,  redoubles 
his  efforts,  when  the  disease  is  inveterate. 

I  hope  the  world  has  profited  too  much  by  experi- 
ence, to  encourage  any  offensive  war,  under  the  name 
and  pretext  of  a  holy  war.  Whether  religion  has  been 
lately  made  use  of  to  justify  war,  let  others  judge.  We 
read  in  a  recent  form,  an  ardent  prayer  for  protection 
against  "those  who,  in  the  very  centre  of  Christendom, 
threaten  destruction  to  Christianity,  and  desolation  to 
every  country  where  they  can  erect  their  bloody  stan- 
dard 1"  It  is  meet,  right,  and  our  bounden  duty  to  pray 
for  protection  against  such  men  ;  but  it  would  be 
alarming  to  those  who  remember  the  dreadful  havoc 
of  religious  wars  in  former  ages,  if  at  this  period,  reli- 
gion were  publicly  and  solemnly  assigned  as  a  reason 
for  continuing  war.  I  think  the  apostolical  method  of 
converting  the  "  declared  enemies  to  christian  kings, 
and  impious  blasphemers  of  God's  holy  name,"  must 
be  more  desirable  to  bishops  and  archbishops  than  the 
arm  of  flesh,  the  sword  of  the  destroyer.  The  prayer 
ends  with  these  words :  "  We  are  devoutly  sensible, 
that  all  our  efforts  will  be  ineffectual,  unless  thou,  O 
God,  from  whom  comelh  our  help,  and  from  whom 
alone  it  can  come,  goest  forth  with  our  fleets  and 


XV 11 

armies.  Our  counsels,  our  hands,  and  our  hearts 
are  under  ihy  Almighty  direction.  Direct  them, 
the  hands,  Sec.  O  Lord,  to  such  exertions  as  may  man- 
ifest us  to  be  under  thy  guidance.  Convince  our  ad- 
versaries that  thine  arm  (assisted  by  our  hands)  stretch- 
ed out,  can  defeat  the  most  during  designs  against  our 
peace  ;  and  that  those  who  lift  up  their  banners  against 
thee  (that  is  against  us),  shall  be  bumbled  under  thy 
Almighty  hand."  If  this  is  not  to  represent  a  war  as 
a  holy  war,  what  constitutes  a  holy  war  ?  As  the  prayer 
comes  from  great  authority,  it  is  to  be  received  with 
deference ;  but  it  may  be  lawful  to  suggest,  that  it 
would  have  been  very  consistent  with  Christianity  to 
have  prayed  in  general  terms,  for  peace  without  blood  ; 
to  have  prayed  for  our  "  adversaries,"  that  they  might 
be  "  convinced"  of  their  fatal  errors,"  not  by  our  hands, 
but  by  persuasion  and  by  the  grace  of  God.  There 
follows,  indeed,  another  very  ardent  prayer  for  our 
enemies,  than  which  nothing  can  be  more  proper. 
It  is  only  to  be  lamented,  that  Christianity  should  be 
represented  in  the  former  prayer,  by  those  who  are 
supposed  best  to  understand  it,  as  in  any  respect  coun- 
tenancing the  propagation  of  the  faith,  or  the  conver- 
sion of  unbelievers  by  the  sword,  by  fleets  and  armies, 
by  the  exertions  of  the  hand  in  the  field  of  battle.  Let 
Mahomet  mark  the  progress  of  the  faith  by  blood.  Such 
modes  of  erecting  the  cross  are  an  abomination  to  Jesus 
Christ.  Is  it,  after  all,  certain,  that  the  slaughter  of 
the  unbelievers  will  convert  the  survivors  to  the  re- 
ligion of  the  slaughterers  ?  Is  the  burning  of  a  town, 
the  sinking  of  a  ship,  the  wounding  and  killing  hun- 
dreds of  thousands  in  the  field,  a  proof  of  the  lovely  and 
beneficent  Christianity  to  which  the  enemy  is  to  be  con- 
verted, by  the  philanthropic  warriors  ?  Have  not  Jews^ 


XVlll 

Turks,  and  infidels  of  all  descriptions,  triumphed  in 
the  everlasting  wars  of  those  who  profess  to  be  the 
disciples  of  the  peaceful  Jesus,  the  teachers  and 
preachers  of  the  gospel  of  peace  ? 

The  composers  of  these  prayers  are,  doubtless,  pious 
and  good  men ;  but,  in  treading  in  the  footsteps  of 
less  enlightened  predecessors,  are  they  not,  without 
intending  it,  rendering  religion  subservient  to  a  secu- 
lar ambition  ?  They  sometimes  censure  politics  as  the 
subjects  of  sermons ;  but  are  politics  more  allowable 
in  prayers  than  in  sermons  ?  And  is  it  right  in  seven 
million  of  men  to  pray,  by  order  of  the  shepherds  of 
their  souls,  for  vengeance  from  their  common  Father 
on  twenty-seven  million  ?  To  pray  for  mercy  on  them 
all ;  to  pray  that  wars  may  cease  over  the  whole  world ; 
to  pray  that  those  who  have  erred  and  are  deceived 
may  be  persuaded  to  think  and  to  do  what  is  right ; — 
this  is,  indeed,  princely,  episcopal,  christian,  and  hu- 
jnane. 

The  christian  religion  is  either  true  or  untrue.  If 
true,  as  the  Church  teaches,  as  I  firmly  believe,  and 
as  the  law  requires  us  all  to  believe,  then  it  must  be 
of  the  highest  importance  to  men  individually,  and, 
therefore,  in  the  aggregate.  It  is  the  first  concern  of 
the  whole  human  race.  National  policy  shrinks  to 
nothing,  in  comparison  with  the  happiness  of  the  uni- 
versal family  of  all  mankind.  If  the  christian  religion 
be  true,  it  must  supersede  all  the  measures  of  worldly 
wisdom,  which  obstruct  its  views  or  interfere  with  its 
doctrines  ;  therefore,  it  must  supersede  war  :  if  false, 
then  why  a  national  establishment  of  it,  in  the  very 
country  which  pronounces  it  false  ?  Why  an  order  of 
clergy  publicly  maintained  to  support  it  ?  Why  do  we 
see  churches  every  where  rising  around  us  ?    Why 


XIX 

this  hypocrisy  ?  Why  is  it  not  abolished,  as  an  obstacle 
to  military  operations,  and  to  other  transactions  of  state 
necessity  ?  The  language  of  deeds  is  more  credible 
than  the  language  of  words  ;  and  the  language  of  deeds 
asserts,  that  the  christian  religion  is  untrue.  They 
who  defend  war,  must  defend  the  dispositions  which 
lead  to  war ;  and  these  dispositions  are  absolutely  for- 
bidden by  the  gospel.  The  very  reverse  of  them  is 
inculcated  in  almost  every  page.  Those  dispositions 
being  extinguished,  war  must  cease  ;  as  the  rivulet 
ceases  to  flow  when  the  fountain  is  destitute  of  water ; 
or  as  the  tree  no  longer  buds  and  blossoms,  when  the 
fibres,  which  extract  the  moisture  from  the  earth,  are 
rescinded  or  withered.  It  is  not  necessary,  that  there 
should  be  in  the  gospel  an  absolute  prohibition  of  war 
in  so  many  express  words  ;  it  is  enough,  that  malice 
and  revenge  are  prohibited.  The  cause  ceasing,  the 
effect  can  be  eo  more.  Therefore,  I  cannot  think  it 
consistent  with  the  duty  of  a  bishop  or  any  other  cler- 
gyman, either  to  preach  or  pray  in  such  a  manner  as 
to  countenance,  directly  or  indirectly,  any  war,  but  a 
war  literally,  truly,  and  not  jesuitically,  a  defensive 
war,  firo  aris  etfocis  ;  and  even  then,  it  would  be  more 
characteristic  of  christian  divines  to  pray  for  universal 
peace,  for  a  peaceable  conversion  of  the  hearts  of  our 
enemies,  rather  than  for  bloody  victory. 

Wars  of  ambition,  for  the  extension  of  empire,  or 
for  the  gratification  of  pride,  envy,  and  malice,  can 
never  be  justified;  and,therefore,it  is  that  all  belligerent 
powers  agree  to  call  their  several  wars  defensive  in 
the  first  instance,  and  then,  just  and  necessary.  This 
is  a  tacit,  but  a  very  striking  acknowledgment  on  all 
sides,  that  offensive  war  is  unjustifiable.  But  the  mis- 
fortune is,  that  power  is  never  without  the  aid  of  inge- 


XX 

uious  sophistry  to  give  the  name  of  right  to  wrong ; 
and  with  the  eloquence  which  Milton  attributes  to  the 
devil,  to  make  the  worse  appear  the  better  cause. 

But  as  war  is  confessedly  fiublica  mundi  calamitas^ 
the  common  misfortune  of  all  the  world,  it  is  time 
that  good  sense  should  interpose,  even  if  religion  were 
silent,  to  control  the  mad  impetuosity  of  its  cause, 
ambition.  Ambition  is  a  passion  in  itself  illimitable. 
Macedonia's  madman  was  bounded  in  his  ravages  by 
the  ocean.  The  demigod,  Hercules,  was  stopt  in  his 
progress  by  the  pillars,  called  after  his  name,  at 
Gades ;  but  to  ambition,  connected  as  it  usually  is,  in 
modern  times,  with  avarice,  there  is  no  ocean,  no 
Gades,  no  limit,  but  the  grave.  Had  Alexander,  Caesar, 
Charles  the  Twelfth,  or  Louis  the  Fourteenth,  been 
immortal  in  existence4on  earth,  as  they  are  in  the  post- 
humous life  of  fame,  they  must  have  shared  the  world 
among  them  in  time,  and  reigned  in  it  alone,  or  peo- 
pled with  their  own  progeny.  The  middle  ranks, 
among  whom  chiefly  resides  learning,  virtue,  principle, 
truth,  every  thing  estimable  in  society,  would  have 
been  extinct.  Despots  would  have  let  none  live  but 
slaves,and  those  only,that  they  might  administer  to  their 
idleness,  their  luxury,  their  vice.  But  though  Alex- 
ander and  Caesar,  and  Charles  and  Louis  are  dead,  yet 
ambition  is  still  alive,  and  nothing  but  the  progress  of 
knowledge  in  the  middle  ranks,  and  the  prevalence  of 
Christianity  in  the  lowest,  have  prevented  other  Alex- 
anders, other  Caesars,  other  Charleses,  and  other 
Louises  from  rising,  and  like  the  vermin  of  an  East 
wind,  blasting  the  fairest  blossoms  of  human  felicity. 
Many  christian  grandees  might,  with  great  propriety, 
employ  like  the  Heathen,  a  remembrancer  to  sound 
forever  in  their  ears.     Forget  not  that  thou  art  a  man ; 


XXI 

to  tell  them,  that  the  poorest  soldier  under  their  abso- 
lute command,  was  born,  like  them,  of  woman,  and 
that  they  like  him  shall  die.  The  clergy,  in  christian 
countries,  possess  this  office  of  remembrancers  to  the 
great  as  well  as  to  the  little.  To  execute  it  they  probably 
30  to  courts.  Thev  do  well :  let  them  not  fear  to  exe- 
cute  it  with  fidelity.  The  kingdom  of  Christ  should 
be  maintained  by  them,  so  long  as  it  is.  tenable,  by 
argument  and  the  mild  arts  of  evangelical  persuasion, 
though  all. other  kingdoms  fall.  The  christian  re- 
ligion being  confessedly  true,  there  is  a  kingdom  of 
Christ ;  and  the  laws  of  that  kingdom  must  be  of  the 
first  obligation.  No  sophistry  can  elude  the  necessary 
conclusion,  u  Fiat  voluntas  dei ;  adveniat  regnum 
rjufs ;"  such  is  our  daily  prayer,  and  such  should  be 
our  daily  endeavour. 

If  it  be  true,  that  infidelity  is  increasing,  if  a  great 
nation  be,  indeed,  throwing  aside  Christianity  instead 
oi  the  superstition  that  has  disgraced  it,  it  is  time  that 
those  who  believe  in  Christianity,  and  are  convinced 
that  it  is  beneficial  to  the  world,  shew  mankind  its 
most  alluring  graces,  its  merciful,  benignant  effects, 
its  utter  abhorrence  of  war,  its  favourable  influence  on 
the  arts  of  peace,  and  on  all  that  contributes  to  the  solid 
comfort  of  human  life.  But,  it  is  possible  that,  as  it  is 
usual  to  bend  a  crooked  stick  in  the  contrary  direction 
in  order  to  make  it  straight,  so  this  great  nation,  in 
exploding  the  follies  and  miseries  of  superstition,  may 
be  using  a  latitude  and  licentiousness  of  expression 
concerning  the  christian  religion,  which  it  does  not 
itself  sincerely  approve,  merely  to  abolish  the  ancient 
bigotry.  The  measure  is,  I  think,  wrong,  because  it 
is  of  dangerous  example ;  but  wrhoever  thinks  so, 
ought  to  endeavour  to  rectify  the  error  by  persuasion^ 


xxu 

rather  than  to  extirpate  the  men  by  fire  and  sword, 
who  have  unhappily  fallen  into  it.  Their  mistakes 
call  upon  their  fellow-men  for  charity,  but  not  for  ven- 
geance. Vengeance  is  mine  ;  I  will  repay,  saith  the 
Lord.  Our  own  mild  and  christian  behaviour  towards 
those  who  are  in  error,  is  the  most  likely  means  of 
bringing-  them  into  the  pale  of  Christianity,  by  the 
allurement  of  an  example  so  irresistibly  amiable.  If  the 
sheep  have  gone  astray,  the  good  shepherd  uses  gentle 
means  to  bring  them  into  the  fold.  He  does  not  allow 
the  watchful  dog  to  tear  their  fleeces ;  he  does  not 
send  the  wolf  to  devour  them  ;  neither  does  he  hire 
the  butcher  to  shed  their  blood,  in  revenge  for  their 
deviation.  But  who  are  we  ?  Not  shepherds,  but  a 
part  of  the  flock.  The  spiritual  state  of  twenty-seven 
millions  of  men  is  not  to  be  regulated,  any  more  than 
their  worldly  state,  by  seven  millions.  Are  the  seven 
millions  all  christians,  all  qualified  by  their  superior 
holiness  to  be  either  guardian  or  avenging  angels  ?  It 
is,  indeed,  most  devoutly  to  be  wished,  that  religion  in 
the  present  times  may  not  be  used,  as  it  has  often  been 
in  former  days  to  sharpen  the  swrord  of  war,  and  to 
deluge  the  world  with  gore.  Let  these  matters  remain 
to  be  adjusted,  not  by  bullets  and  bayonets,  but  be- 
tween every  man's  own  conscience  and  God  Almighty. 
It  is  obvious  to  observe,  that  great  revolutions  are 
taking  place,  I  mean  not  political  revolutions,  but  rev- 
olutions in  the  mind  of  man,  revolutions  of  far  more 
consequence  to  human  nature,  than  revolutions  in  em- 
pire. Man  is  awaking  from  the  slumber  of  childish 
superstition,  and  the  dreams  of  prejudice.  Man  is 
becoming  more  reasonable  ;  assuming  with  more  con- 
fidence his  natural  character,  approaching  more  nearly 
his  original  excellence  as  a  rational  being,  and  as  he 


XXU1 

came  from  his  Creator.*  Man  has  been  metaphorized 
from  the  noble  animal  God  made  him,  to  a  slavish 
creature  little  removed  from  a  brute,  by  base  policy 
and  tyranny.  He  is  now  emerging  from  his  degener- 
ate state.  He  is  learning  to  estimate  things  as  they 
are  clearly  seen,  in  their  own  shape,  size,  and  hue  ; 
not  as  they  are  enlarged,  distorted,  discoloured  by  the 
mists  of  prejudice,  by  the  fears  of  superstition,  and  by 
the  deceitful  mediums  which  politicians  and  pontiffs 
invented,  that  they  might  enjoy  the  world  in  state 
without  molestation. 

War  has  certainjy  been  used  by  the  great  of  all 
ages  and  countries  except  our  own,  as  a  means  of  sup- 
porting an  exclusive  claim  to  the  privileges  of  enor- 
mous opulence,  stately  grandeur,  and  arbitrary  power. 
It  employs  the  mind  of  the  multitude,  it  kindles  their 
passions  against  foreign,  distant,  and  unknown  persons, 
and  thus  prevents  them  from  adverting  to  their  own 
oppressed  condition,  and  to  domestic  abuses.  There 
is  something  fascinating  in  its  glory,  in  its  ornaments, 
in  its  music,  in  its  very  noise  and  tumult,  in  its  sur- 
prising events,  and  in  victory.  It  assumes  a  splendour  , 
like  the  harlot,  the  more  brilliant,  gaudy,  and  effected, 
in  proportion  as  it  is  conscious  to  itself  of  internal  de- 
formity. Paint  and  perfume  are  used  by  the  wretched 
prostitute  in  profusion,  to  conceal  the  foul  ulcerous 
sores,  the  rottenness  and  putrescence  of  disease.  The 
vulgar  and  the  thoughtless,  of  which  there  are  many 
in  the  highest  ranks,  as  well  as  in  the  lowest,  are  daz- 
zled by  outward  glitter.  But  improvement  of  mind  is 
become  almost  universal,  since  the  invention  of  print- 

*  It  is  too  much  to  be  feared,  that  the  limits  for  theex* 
tension  of  these  observations,  at  the  present  era,  are  confined 
to  few.  American  Editor. 

10 


XXIV 


in£;  and  reason,  strengthened  by  reading,  begins 
to  discover,  at  first  sight  and  with  accuracy, 
the  difference  between  paste  and  diamonds,  tinsel  and 
bullion.  It  begins  to  see,  that  there  can  be  no  glory 
in  mutual  destruction  ;  that  real  glory  can  be  derived 
only  from  beneficial  exertions,  from  contributions  to 
the  conveniences  and  accommodations  of  life  ;  from 
arts,  sciences,  commerce,  and  agriculture ;  to  all 
which  war  is  the  bane.  It  begins  to  perceive  clearly 
the  truth  of  the  poor  Heathen's  observation,  Ov  to  fjuy* 
iV  «AA<*  to  sv  neyx..  The  great  is  not,  therefore,  good  ; 
but  the  good  is,  therefore,  great.    - 

It  is,  indeed,  difficult  to  prevent  the  mind  of  the 
many  from  admiring  the  splendidly  destructive,  and 
10  teach  it  duly  to  appreciate  the  useful  and  beneficial, 
unattended  with  ostentation.  There  are  various  pre- 
judices easily  accounted  for,  which  from  early  infancy 
familiarize  the  ideas  of  war  and  slaughter,  which  would 
otherwise  shock  us.  The  books  read  at  school  were 
mostly  written  before  the  christian  aera.  They  cele- 
brate warriors  with  an  eloquence  of  diction,  and  a 
spirit  of  animation  which  cannot  fail  to  captivate  a 
youthful  reader.  The  more  generous  his  disposition, 
the  quicker  his  sensibility,  the  livelier  his  genius,  the 
warmer  his  imagination,  the  more  likely  he  is,  in  that 
age  of  inexperience,  to  catch  the  flame  of  military 
ardour.  The  very  ideas  of  bloody  conquerors  are  in- 
stilled into  his  heart,  and  grow  with  his  growth.  He 
struts  about  his  school,  himself  a  hero  in  miniature,  a 
little  Achilles  panting  for  glorious  slaughter.  And 
even  the  vulgar,  those  who  are  not  instructed  in  class- 
ical learning  by  a  Homer  or  a  Caesar,  have  their  seven 
champions  of  Christendom,  learn  to  delight  in  scenes 
of  carnage,  and  think  their  country  superior  to  all 


XXV 

others,  not  for  her  commerce,  not  for  her  liberty,  not 
for  her  civilization,  but  for  her  bloody  wars.  Happily 
for  human  nature,  great  writers  have  taken  pains  to 
remove  those  prejudices  of  the  school  and  nursery, 
which  tend  to  increase  the  natural  misery  of  man,  and 
consequently  war  and  all  its  apparatus  begin  to  be  con- 
sidered among  those  childish  things,  which  are  to  be 
put  away  in  the  age  of  maturity.  It  will,  indeed,  re- 
quire time  to  emancipate  the  stupid  and  unfeeling 
slaves  of  custom,  fashion,  and  self-interest  from  their 
more  than  Egyptian  bondage. 

Erasmus  stands  at  the  head  of  those  writers  who 
have  attempted  the  emancipation.  With  as  much  wit 
and  comprehension  of  mind  as  Voltaire  and  Rosseau, 
he  has  the  advantage  of  them  in  two  points,  in  sound 
learning  and  in  religion.  His  learning  was  extensive 
and  profound,  and  there  is  every  reason  to  believe, 
that  he  was  a  sincere  christian.  His  works  breathe  a 
spirit  of  piety  to  God,  equalled  only  by  his  benevolence 
to  man.  The  narrow-minded  politicians,  who  look  no 
farther  than  to  present  expedients,  and  cannot  open 
their  hearts  wide  enough  to  unite  in  their  minds  the 
general  good  of  human  nature,  with  the  particular 
good  of  their  own  country,  will  be  ready  to  explode 
his  observations  on  the  malignity  of  war.  But,  till  they 
have  proved  to  the  suffering  world,  that  their  heads 
and  hearts  are  superior  to  Erasmus,  they  will  not  di- 
minish his  authority  by  invective  or  derision.  Let 
ministers  of  state,  who  by  the  way,  are  always  cried 
up  as  paragons  of  ability,  wonders  of  the  world,  for 
thcrtime  being  ;  let  under-secretaries,  commissioners, 
commissaries, contractors,  clerks,  and  borough-jobbers, 
the  warm  patrons  of  all  wars  ;  let  these  men  prove 
themselves  superior  in  intellect,  learning,  piety,  and 


XXVI 

Uumanity  to  Erasmus,  and  I  give  up  the  cause.  Let 
war  fill  their  coffers,  and  cover  them  all  over  with 
stars  and  garters ;  let  them  praise  and  glorify  each 
other ;  let  them  rejoice  and  revel  in  the  song  and  the 
dance ;  and  let  the  stricken  deer  go  weep,  the  middle 
ranks  and  the  poor,  who  certainly  constitute  the  ma- 
jority of  the  human  race,  and  who  have,  in  all  ages, 
fallen  unpitied  victims  to  war.  Multis  utile  bellum,  or 
ihe  emoluments  of  war  sufficiently  account  for  the  op- 
position which  some  men  make  to  peace  and  to  peace- 
makers. 

But  the  cause  is  ultimately  safe  in  the  hands  of 
Erasmus ;  for  he  has  established  it  on  the  rock  of 
truth.  It  stands  on  the  same  base  with  the  christian 
religion.  Reason,  humanity,  and  sound  policy,  are 
among  the  columns  that  firmly  support  it ;  and  to  use 
the  strong  language  of  scripture,  the  gates  of  hell  shall 
not  finally  prevail  against  it.  Let  it  be  remembered, 
that  the  reformation  of  religion  was  more  unlikely  in 
the  twelfth  century,  than  the  total  abolition  of  war  in 
the  eighteenth. 

I  hope  and  believe  I  am  serving  my  fellow-creatures 
in  all  climes  and  of  all  ranks,  in  bringing  forward  this 
fragment ;  in  reprobating  war,  and  in  promoting  the 
love  cf  peace.  That  my  efforts  may  be  offensive  to 
particular  persons  who  are  the  slaves  of  prejudice, 
pride,  and  interest,  is  but  too  probable.  I  sincerely 
lament  it.  But  whatever  inconvenience  I  may  suffer 
from  their  temporary  displeasure,  I  cannot  relinquish 
the  cause.  The  total  abolition  of  war,  and  the  estab- 
lishment of  perpetual  and  universal  peace,  appear  to 
me  to  be  of  more  consequence  than  any  thing  ever 
achieved  or  even  attempted  by  mere  mortal  man,  since 
the  creation.     The   goodness  of  the  cause  is  certain, 


xxvn 

though  its  success,  lor  a  time,  doubtful.  Vet  will  I 
not  fear.  I  have  chosen  ground,  solid  as  the  everlast- 
ing hills,  and  firm  as  the  veiy  firmament  of  heaven. 
I  have  planted  an  acorn  ;  the  timber  and  the  shade  are 
reserved  for  posterity. 

It  requires  no  apology  to  have  placed  before  free- 
men, in  their  vernacular  language,  the  sentiments  of 
a  truly  good  and  wise  man  on  a  subject  of  the  most 
momentous  consequence.  They  accord  with  my  own ; 
and  I  have  been  actuated,  in  bringing  them  forward, 
by  no  other  motive  than  the  genuine  impulse  of  hu- 
manity. I  have  no  purposes  of  faction  to  serve.  I 
am  a  lover  of  internal  order,  as  well  as  of  public 
peace.  I  am  duly  attached  to  every  branch  of  the 
constitution,  though  certainly  not  blind  to  some  devia- 
tions from  primitive  and  theoretical  excellence,  which 
time  will  ever  cause  in  the  best  inventions  of  men. 
I  detest  and  abhor  atheism  and  anarchy,  as  warmly 
and  truly  as  the  most  sanguine  abettors  of  war  can 
do ;  but  I  am  one  who  thinks,  in  the  sincerity  of  his 
soul,  that  reasonable  creatures  ought  always  to  be 
coerced  when  they  err,  by  the  force  of  reason,  the 
motives  of  religion,  the  operation  of  law,  and  not  by- 
engines  of  destruction.  In  a  word,  I  utterly  disapprove 
all  war,  but  that  which  is  strictly  defensive.*  If  I  am 
in  error,  pardon  me,  my  fellow-creatures,  I  trust  I 
shall  obtain  the  pardon  of  my  God. 


*  We  wish  we  were  admitted  to  expunge  the  part  in  this 
sentence,  which  begins  with  the  £«;,— American  Editor. 


10* 


ANTIPOLEMUS  ; 


THE  PLEA.  OF  REASON,  RELIGION,  AND  HUMANITY, 
AGAINST  WAR. 


If  there  is,  in  the  affairs  of  mortal  men, 
any  one  thing  which  it  is  proper  uniformly  to  explode  ; 
which  it  is  incumbent  on  every  man,  by  every  lawful 
means,  to  avoid,  to  deprecate,  to  oppose,  that  one 
thing  is  doubtless  war.  There  is  nothing  more  unna- 
turally wicked,  more  productive  of  misery,  more  ex- 
tensively destructive,  more  obstinate  in  mischief,  more 
unworthy  of  man  as  formed  by  nature,  much  more 
of  man  professing  Christianity. 

Yet,  wonderful  to  relate  !  in  these  times,  war  is 
every  where  rashly,  and  on  the  slightest  pretext,  un- 
dertaken ;  cruelly  and  savagely  conducted,  not  only 
by  unbelievers,  but  by  Christians ;  not  only  by  lay- 
men, but  by  priests  and  bishops  ;  not  only  by  the  young 
and  inexperienced,  but  even  by  men  far  advanced  in 
life,  who  must  have  seen  and  felt  its  dreadful  conse- 
quences ;  not  only  by  the  lower  order,  the  rude  rab- 
ble, fickle  in  their  nature  ;  but,  above  all,  by  princes, 
whose  duty  it  is  to  compose  the  rash  passions  of  the 
•unthinking  multitude  by  superior  wisdom   and  the 


30 

force  of  reason.  Nor  are  there  ever  wanting  men 
learned  in  the  law,  and  even  divines,  who  are  ready  to 
furnish  firebrands  for  the  nefarious  work,  and  to  fan 
the  latent  sparks  Tnto  a  flame. 

Whence  it  happens,  that  war  is  now  considered  s« 
much  a  thing  of  course,  that  the  wonder  is,  how  any 
man  can  disapprove  of  it ;  so  much  sanctioned  by  au- 
thority and  custom,  that  it  is  deemed  impious,  I  had 
almost  said  heretical,  to  have  borne  testimony  against 
a  practice  in  its  principal  most  profligate,  and  in  its 
effects  pregnant  with  every  kind  of  calamity. 

How  much  more  justly  might  it  be  matter  of  won- 
der, what  evil  genius,  what  accursed  fiend,  what  hell- 
born  fury  first  suggested  to  the  mind  of  man,  a  propen- 
sity so  brutal,  such  as  instigates  a  gentle  animal,  form- 
ed by  nature  for  peace  and  good  will, formed  to  promote 
the  welfare  of  all  around  him,  to  rush  with  mad  ferocity 
on  the  destruction  of  himself  and  his  fellow  creatures  ! 

Still  more  wonderful  will  this  appear,  if,  laying  aside 
all  vulgar  prejudices,  and  accurately  examining  the 
real  nature  of  things,  we  contemplate  with  the  eyes  of 
philosophy,  the  portrait  of  man  on  one  side,  and  on  the 
other,  the  picture  of  war  ! 

In  the  first  place  then,  if  any  one  considers  a  mo- 
ment the  organization  and  external  figure  of  the  body, 
will  he  not  instantly  perceive,  that  nature,  or  rather 
the  God  of  nature,  created  the  human  animal  not  for 
war,  but  for  love  and  friendship  ;  not  for  mutual  de- 
struction, but  for  mutual  service  and  safety ;  not  to 
commit  injuries,  but  for  acts  of  reciprocal  beneficence. 

To  all  other  animals,  nature,  or  the  God  of  nature, 
has  given  appropriate  weapons  of  offence.  The  inborn 
violence  of  the  bull  is  seconded  by  weapons  of  pointed 
horn  j  the  rage  of  the  lion  with  claws.     On  the  wild 


31 

boar  are  fixed  terrible  tusks.  The  elephant,  in  addition 
to  the  toughness  of  his  hide  and  his  enormous  size, 
is  defended  with  a  proboscis.  The  crocodile  is  cov- 
ered with  scales  ^as  with  a  coat  of  mail.  Fins  serve 
the  dolphin  for  arms;  quills  the  porcupine  ;  prickles 
the  thornback  ;  and  the  gallant  chanticleer,  in  the 
farm-yard,  crows  defiance,  conscious  of  his  spur. 
Some  are  furnished  with  shells,  some  with  hides,  and 
others  with  external  teguments,  resembling  in  strength 
and  thickness,  the  rind  of  a  tree.  Nature  has  consult- 
ed the  safety  of  some  of  her  creatures,  as  of  the  dove, 
by  velocity  of  motion.  To  others  she  has  given  venom 
as  a  substitute  for  a  weapon ;  and  added  a  hideous 
shape,  eyes  that  beam  terror,  and  a  hissing  noise.  She 
has  also  given  them  antipathies  and  discordant  dispo- 
sitions corresponding  with  this  exterior,  that  they 
might  wage  an  offensive  or  defensive  war  with  ani- 
mals of  a  different  species. 

But  man  sne  brought  into  the  world  naked  from  his 
mother's  womb,  weak,  tender,  unarmed  ;  his  flesh  of 
the  softest  texture,  his  skin  smooth  and  delicate,  and 
susceptible  of  the  slightest  injury.  There  is  nothing 
observable  in  his  limbs  adapted  to  fighting  or  to  vio- 
lence, not  to  mention  that  other  animals  are  no  sooner 
brought  forth,  than  they  are  sufficient  of  themselves 
to  support  the  life  they  have  received  ;  but  man  alone, 
for  a  long  period,  totally  depends  on  extraneous  assist- 
ance. Unable  either  to  speak  or  walk,  or  help  himself 
to  food,  he  can  only  implore  relief  by  tears  and  wailing  ; 
so  that  from  this  circumstance  alone  might  be  collect- 
ed, that  man  i<=  an  animal  born  for  that  love  and  friend- 
ship, which  is  formed  and  cemented  by  the  mutual  in- 
terchange of  benevolent  offices.  Moreover,  nature 
evidently  intended,  that  man  should  consider  himself 


32 

indebted  for  the  boon  of  life,  not  so  much  to  herseli  as 
to  the  kindness  of  his  fellow-man;   that  he  might  per- 
ceive himself  designed  for  social  affections,  and  the 
attachments  of  friendship  and  love.     Then  she  gave 
him  a  countenance,  not  frightful  and  forbidding,  but 
mild  and  placid,  intimating  by  external  signs  the  be- 
nignity of  his  disposition.     She  gave  him  eyes  full  of 
affectionate  expression,  the  indexes  of  a  mind  delight- 
ing in  social  sympathy.     She  gave  him  arms  to  em- 
brace his  fellow-creatures.     She  gave  him  lips  to  ex- 
press an  union  of  heart  and  soul.     She  gave  him  alone 
the  power  of  laughing ;  a  mark  of  the  joy  of  which 
he  is  susceptible.     She    gave   him    alone  tears,  the 
symbol  of  clemency  and  compassion.     She  gave  him 
also  a  voice  ;  not  a  menancing  and  frightful  yell,  but 
bland,  soothing,  and  friendly.     Not  satisfied  with  these 
marks  of  her  peculiar  favour,  she  bestowed  on  him 
alone  the  use  of  speech  and  reason,  a  gift  which  tends 
more  than  any  other  to  conciliate  and  cherish  benevo- 
lence, and  a  desire  of  rendering  mutual  services,  so 
that  nothing  among  human  creatures  might  be  done 
by  violence.     She  implanted  in  man  a  hatred  of  soli- 
tude, and  a  love  of  company.     She  sowed  in  his  heart 
the  seeds  of  every  benevolent  affection,  and  thus  ren- 
dered what  is  most  salutary,  at  the  same  time  most 
agreeable.     For  what  is  more  agreeable  than  a  friend  ? 
What  so  necessary  ?  Indeed,  if  it  were  possible  to  con- 
duct life  conveniently  without  mutual  intercourse,  yet 
nothing  could  be  pleasant  without  a  companion,  unless 
man  should  have  divested  himself  of  humanity,  and 
degenerated  to  the  rank  of  a  wild  beast.     Nature  has 
also  added  a   love  of  learning,   an    ardent  desire  of 
knowledge,  a  circumstance  which  at  once  contributes, 
in  the  highest  degree,  to  distinguish  man  from  the 


Jo 

ferocity  of  inferior  animals,  and  to  endear  him  cordially 
lo  his  fellow-creature  ;  for  neither  the  relationship  of 
affinity  nor  of  consanguinity  binds  congenial  spirits 
with  closer  or  firmer  bands,  than  an  union  in  one  com- 
mon pursuit  of  liberal  knowledge  and  intellectual  im- 
provement. Add  to  all  this,  that  she  has  distributed 
to  every  mortal  endowments,  both  of  mind  and  body, 
with  such  admirable  variety,  that  every  man  finds  in 
every  other  man,  something  to  love  and  to  admire  for 
its  beauty  and  excellence,  or  something  to  seek  after 
and  embrace  for  its  use  and  necessity.  Lastly,  kind 
nature  has  given  to  man  a  spark  of  the  divine  mind, 
which  stimulates  him,  without  any  hope  of  reward, 
and  of  his  own  free  will,  to  do  good  to  all :  for  of  God, 
this  is  the  most  natural  and  appropriate  attribute,  to 
consult  the  good  of  all  by  disinterested  beneficence. 
If  it  were  not  so,  how  happens  it  that  we  feel  an  ex- 
quisite delight,  when  we  find  that  any  man  has  been 
preserved  Irom  danger,  injury,  or  destruction,  by  our 
offices  of  intervention  ?  How  happens  it  that  we  love 
a  man  the  better,  because   we  have  done  him  a  ser- 


vice 


It  seems  as  if  God  has  placed  man  in  this  world,  a 
representative  of  himself,  a  kind  of  terrestrial  deity, 
to  make  provision  for  the  general  welfare.  Of  this 
the  very  brutes  seem  sensible,  since  we  see  not  only 
tame  animals,  but  leopards  and  lions,  and  if  there  be 
any  more  fierce  than  they,  flying  for  refuge,  in  extreme 
danger,  to  man.  This  is  the  last  asylum,  the  most 
inviolable  sanctuary,  the  anchor  of  hope  in  distress  to 
every  inferior  creature. 

Such  is  the  true  portrait  of  man,  however  faintly 
and  imperfectly  delineated.  It  remains  that  I  compare 
if,  as  I  proposed,  witb  the  picture  of  war,  and  see  how 


34 

the  two  tablets  accord,  when  hung  up  together   and 
contrasted. 

Now  then  view,  with  the  eyes  of  your  imagination, 
savage  troops  of  men,  horrible  in  their  very  visages 
and  voices  ;  men  clad  in  steel,  drawn  up  on  every  side 
in  battle  array,  armed  with  weapons,  frightful  in  their 
crash  and  their  very  glitter ;  mark  the  horrid  murmur 
of  the  confused  multitude,  their  threatening  eye-balls, 
the  harsh  jarring  din  of  drums  and  clarions,  the  ter- 
rific sound  of  the  trumpet,  the  thunder  of  the  cannon, 
a  noise  not  less  formidable  than  the  real  thunder  of 
heaven,  and  more  hurtful ;  a  mad  shout  like  that  of 
the  shrieks  of  bedlamites,  a  furious  onset,  a  cruel 
butchering  of  each  other  !  See  the  slaughtered  and  the 
slaughtering !  Heaps  of  dead  bodies,  fields  flowing 
with  blood,  rivers  reddened  with  human  gore  !  It 
sometimes  happens,  that  a  brother  falls  by  the  hand 
of  a  brother,' a  kinsman  upon  his  nearest  kindred,  a 
friend  upon  his  friend,  who,  while  both  are  actuated 
by  this  fit  of  insanity,  plunges  the  sword  into  the  heart 
of  one  by  whom  he  was  never  offended,  not  even  by  a 
word  of  his  mouth !  So  deep  is  the  tragedy,  that  the 
bosom  shudders  even  at  the  feeble  description  of  it, 
and  the  hand  of  humanity  drops  the  pencil  while  it 
paints  the  scene. 

In  the  mean  time  I  pass  over,  as  comparatively 
trifling,  the  corn-fields  trodden  down,  peaceful  cottages 
and  rural  mansions  burnt  to  the  ground,  villages  and 
towns  reduced  to  ashes,  the  cattle  driven  from  their 
pasture,  innocent  women  violated,  old  men  dragged 
into  captivity,  churches  defaced  and  demolished,  every 
thing  laid  waste,  a  prey  to  robbery,  plunder  and  vio- 
lence .' 

Not  to  mention  the  consequences  which  ensue  te 
the  people  after  a  war,  even  the  most  fortunate  in  its 


event,  and  the  justcst  in  its  principle  :  the  poor,  the 
unoffending  common  people,  robbed  of  their  little 
hard-earned  property;  the  great  laden  with  taxes  ;  old 
people  bereaved  of  their  children  ;  more  cruelly  killed 
by  the  murder  of  their  offspring  than  by  the  sword  ; 
happier  if  the  enemy  had  deprived  them  of  the  sense  of 
their  misfortune,  and  life  itself,  at  the  same  moment ; 
women  far  advanced  in  age,  left  destitute,  and  more 
cruelly  put  to  death,  than  if  they  had  died  at  once  by 
the  point  of  the  bayonet ;  widowed  mothers,  orphan 
children,  houses  of  mourning  ;  and  families,  that  once 
knew  better  days,  reduced  to  extreme  penury. 

Why  need  I  dwell  on  the  evils  which  morals  sus- 
tain by  war,  when  every  one  knows,  that  from  war 
proceeds  at  once  every  kind  of  evil  which  disturbs  and 
destroys  the  happiness  of  human  life  ? 

Hence  is  derived  a  contempt  of  piety,  a  neglect  of 
law,  a  general  corruption  of  principle,  which  hesitates 
at  no  villany.  From  this  source  rushes  on  society  a 
torrent  of  thieves,  robbers,  sacrilegists,  murderers^ 
and  what  is  the  greatest  misfortune  6f  all,  this  destruc- 
tive pestilence  confines  not  itself  within  its  own  boun- 
daries ;  but  originating  in  one  corner  of  the  world, 
spreads  its  contagious  virulence,  not  only  over  the 
neighbouring  states,but  draws  the  most  remote  regions, 
either  by  subsidies,  by  marriages  among  princes,  or 
by  political  alliances,  into  the  common  tumult,  the 
general  whirlpool  of  mischief  and  confusion.  One 
war  sows  the  seeds  of  another.  From  a  pretended 
war,  arises  a  real  one  ;  from  an  inconsiderable  skirm- 
ish, hostilities  of  most  important  consequence  ;  nor  is 
it  uncommon,  in  the  case  of  war,  to  find  the  old  fable 
of  the  Lernaean  Lake,  or  the  Hydra  realized.  For 
this  reason,  I  suppose,  the  ancient  poets  who  pene- 
11 


36 

trated  into  the  nature  of  things  with  wonderful  sagacity, 
and  shadowed  them  out  with  the  aptest  fictions,  handed 
down  by  tradition,  that  war  originated  from  hell,  that 
it  was  brought  thence  by  the  assistance  of  furies,  and 
that  only  the  most  furious  of  the  furies,  Alecto,  was  fit 
for  the  infernal  office.  The  most  pestilent  of  them  all 
was  selected  for  it, 


■Cui  nomina  mille, 


Mille  nocendi  Artes.  Virgil. 

As  the  poets  describe  her,  she  is  armed  with  snakes 
without  number,  and  blows  her  blast  in  the  trumpet  of 
hell.  Pan  fills  all  the  space  around  her  with  mad  up- 
roar. Bellona,  in  frantic  mood,  shakes  her  scourge. 
And  the  unnatural,  impious  fury,  breaking  every  bond 
asunder,  flies  abroad  all  horrible  to  behold,  with  a 
visage  besmeared  with  gore  ! 

Even  the  grammarians,  with  all  their  trifling  inge- 
nuity, observing  the  deformity  of  war,  say,  that  bellum, 
the  Latin  word  for  war,  which  signifies  also  the  beau- 
tiful or  comely,  was  so  called  by  the  rhetorical  figure 
contradiction,  (kkt*  ocvruppocnv,)  because  it  has  nothing 
in  it  either  good  or  beautiful ;  and  that  bellum  is  call- 
ed bellum,  by  the  same  figure  as  the  furies  are  called 
Eumenides.  Other  etymologists,  with  more  judgment, 
derive  bellum  from  bellua,  a  beast,  because  it  ought 
to  be  more  characteristic  of  beasts  than  of  men,  to 
meet  for  no  other  purpose  than  mutual  destruction. 

But  to  me,  it  appears  to  deserve  a  worse  epithet 
than  brutal ;  it  is  more  than  brutal,  when  men  engage 
in  the  conflict  of  arms ;  ministers  of  death  to  men  ! 
Most  of  the  brutes  live  in  concord  with  their  own  kind, 
move  together  in  flocks,  and  defend  each  other  by 
mutual  assistance.  Indeed,  all  kinds  of  brutes  are  not 
inclined  to  fight  even  their  enemies.     There  are  harm- 


37 

less  ones  like  the  hare.  It  is  only  the  fiercest,  such 
as  lions,  wolves,  and  tigers,  that  fight  at  all.  A  dog 
will  not  devour  his  own  species ;  lions,  with  all  their 
fierceness,  are  quiet  among  themselves ;  dragons  are 
said  to  live  in  peace  with  dragons  ;  and  even  veno- 
mous creatures  live  with  one  another  in  perfect  har- 
mony ;  but  to  man,  no  wild  beast  is  more  destructive 
than  his  fellow  man. 

Again,  When  the  brutes  fight,  they  fight  with  the 
weapons  which  nature  gave  them ;  we  arm  ourselves 
for  mutual  slaughter,  with  weapons  which  nature  never 
thought  of,  but  which  were  invented  by  the  contrivance 
of  some  accursed  fiend,  the  enemy  of  human  nature 
that  man  might  become  the  destroyer  of  man.  Nei- 
ther do  the  beasts  break  out  in  hostile  rage  for  trifling 
causes  ;  but  either  when  hunger  drives  them  to  mad- 
ness, or  when  they  find  themselves  attacked,  or 
when  they  are  alarmed  for  the  safety  of  their  young. 
We,  good  heaven,  on  frivolous  pretences,  what  trage- 
dies do  we  act  on  the  theatre  of  war  !  Under  colour  of 
some  obsolete  and  disputable  claim  to  territory ;  in  a 
childish  passion  for  a  mistress ;  for  causes  more  ridic- 
ulous than  these,  we  kindle  the  flames  of  war.  Among 
the  beasts  the  combat  is,  for  the  most  part,  only  one 
against  one,  and  for  a  very  short  space.  And  though 
the  contest  should  be  bloody,  yet  when  one  of  them 
has  received  a  wound,  it  is  all  over.  Whoever  heard, 
what  is  common  among  men  in  one  campaign,  that  a 
hundred  thousand  beasts  had  fallen  in  battle  by  mutual 
butchery  ?  Besides,  as  beasts  have  a  natural  hatred  to 
some  of  a  different  kind,  so  are  they  united  to  others 
of  p.  different  kind,  in  a  sincere  and  inviolable  alliance. 
But  man  with  man,  and  any  man  with  any  man,  can 
find  an  everlasting  cause  for  contest,  and  become  what 


38 

they  call  natural  enemies ;  nor  is  any  agreement  or 
truce  found  sufficiently  obligatory  to  bind  man  from 
attempting,  on  the  appearance  of  the  slightest  pretexts, 
to  commence  hostilities  after  the  most  solemn  conven- 
tion. So  true  it  is,  that  whatever  has  deviated  from 
its  own  nature  into  evil,  is  apt  to  degenerate  to  a  more 
depraved  state,  than  if  its  nature  had  been  originally 
formed  with  inbred  malignity. 

Do  you  wish  to  form  a  lively  idea,  however  imper- 
fect, of  the  ugliness  and  the  brutality  of  war,  for  we 
are  speaking  of  its  brutality,  and  how  unworthy  it  is 
of  a  rational  creature  ?  Have  you  ever  seen  a  battle 
between  a  lion  and  a  bear  ?  What  distortion,  what 
roaring,what  howling, what  fierceness,  what  bloodshed? 
The  spectator  of  a  fray,  in  which  mere  brutes  like 
these  are  fighting,  though  he  stands  in  a  place  of 
safety,  cannot  help  shuddering  at  a  sight  so  bloody. 
But  how  much  more  shocking  a  spectacle  to  see  man 
conflicting  with  man,  armed  from  head  to  foot  with  a 
variety  of  artificial  weapons  !  Who  could  believe  that 
creatures  so  engaged  were  men,]  if  the  frequency  of 
the  sight  had  not  blunted  its  effect  on  our  feelings,  and 
prevented  surprise  ?  Their  eyes  flashing,  their  cheeks 
pale,  their  very  gait  and  mien  expressive  of  fury ; 
gnashing  their  teeth,  shouting  like  madmen,  the  whole 
man  transformed  to  steel ;  their  arms  clanging  horri- 
bly, while  the  cannon's  mouth  thunders  and  lightens 
around  them.  It  would  really  be  less  savage,  if  man 
destroyed  and  devoured  man  for  the  sake  of  necessary 
food,  or  drank  blood  through  lack  of  beverage.  Some, 
indeed,  men  in  form,  have  come  to  such  a  pitch  as  to 
do  this  from  rancour  and  wanton  cruelty,  for  which 
expediency  or  even  necessity  could  furnish  only  a  poor 
excuse.    More  cruel  still,  they  fight  on  some  occasions 


39 

with  weapons  dipt  in  poison,  and  engines  invented  in 
Tartarus,  for  wholesale  havoc  at  a  single  stroke. 

You  now  see  not  a  single  trace  of  man,  that  social 
creature,  whose  portrait  we  lately  delineated.  Do  you 
think  Nature  would  recognize  the  work  of  her  own 
hand — the  image  of  God  ?  And  if  any  one  were  to 
assure  her  that  it  was  so,  would  she  not  break  out  into 
execrations  at  the  flagitious  actions  of  her  favourite 
creature  ?  Would  she  not  say,  when  she  saw  man  thus 
armed  against  man,  "  What  new  sight  do  I  behold  ? 
Hell  itself  must  have  produced  this  portentous  spec- 
tacle. There  are,  who  call  me  a  step-mother,  because 
in  the  multiplicity  of  my  works,  I  have  produced  some 
that  are  venomous,  though  even  they  are  convertible 
to  the  use  of  man,  and  because  I  created  some,  among 
the  variety  of  animals,  wild  and  fierce ;  though  there 
is  not  one  so  wild  and  so  fierce,  but  he  may  be  tamed 
by  good  management  and  good  usage.  Lions  have 
grown  gentle,  serpents  have  grown  innoxious  under 
the  care  of  man.  Who  is  this  then,  worse  than  a  step- 
mother, who  has  brought  forth  a  non-descript  brute, 
the  plague  of  the  whole  creation  ?  I,  indeed,  made  one 
animal,  like  this,  in  external  appearance  ;  but  with 
kind  propensities,  all  placid,  friendly,  beneficent.  How 
comes  it  to  pass,  that  he  has  degenerated  to  a  beast, 
such  as  I  now  behold,  still  in  the  same  human  shape  ? 
I  recognize  no  vestige  of  man,  as  I  created  him. 
What  daemon  has  marred  the  work  of  my  hands  ? 
What  sorceress,  by  her  enchantments,  has  discharged 
from  the  human  figure,  the  human  mind,  and  supplied 
its  place  with  the  heart  of  a  brute  ?  What  Circe  has 
transformed  the  man  that  I  made  into  a  beast  ?  I  would 
bid  this  wretched  creature  behold  himself  in  a  mirror, 
if  his  eyes  were  capable  of  seeing  himself,  when  his 
11* 


40 

mind  is  no  more.  Nevertheless,  thou  depraved  ani- 
mal, look  at  thyself,  if  thou  canst ;  reflect  on  thyself, 
thou  frantic  warrior,  if  by  any  means  thou  mayst  re- 
cover ihy  lost  reason,  and  be  restored  to  thy  pristine 
nature.  Take  the  looking-glass,  and  inspect  it. 
How  came  that  threatening  crest  of  plumes  upon 
thy  head  ?  Did  I  give  thee  feathers  ?  Whence  that 
shining  helmet  ?  Whence  those  sharp  points,  which 
appear  like  horns  of  steel  ?  Whence  are  thy  hands  and 
arms  furnished  with  sharp  prickles  ?  Whence  those 
scales,  like  the  scales  of  fish,  upon  thy  body  ?  Whence 
those  brazen  teeth?  Wrhence  those  plates  of  brass  all 
over  thee  ?  Whence  those  deadly  weapons  of  offence  ? 
Whence  that  voice,  uttering  sounds  of  rage  more  hor- 
rible than  the  inarticulate  noise  of  the  wild  beasts  ? 
WThence  the  whole  form  of  thy  countenance  and  per- 
son distorted  by  furious  passions,  more  than  brutal  ? 
Whence  that  thunder  and  lightning  which  I  perceive 
around  thee,  at  once  more  frightful  than  the  thunder 
of  heaven,  and  more  destructive  to  man  ?  I  formed  thee 
an  animal  a  little  lower  than  the  angels,  a  partaker  of 
divinity ;  how  earnest  thou  to  think  of  transforming 
thyself  into  a  beast  so  savage,  that  no  beast  hereafter 
can  be  deemed  a  beast,  if  it  be  compared  with  man, 
originally  the  image  of  God,  the  Lord  of  the  creation  V' 

Such,  and  much  more,  would,  I  think,  be  the  outcry 
of  indignant  Nature,  the  architect  of  all  things,  view- 
ing man  transformed  to  a  warrior. 

Now,  since  man  was  so  made  by  nature,  as  I  have 
above  shewn  him  to  have  been,  and  since  war  is  that 
which  we  too  often  feel  it  to  be,  it  seems  matter  of 
infinite  astonishment,  what  dxmon  of  mischief,  what 
distemperature,  or  what  fortuitous  circumstances, 
could  put  it  into  the  heart  of  man  to  plunge  the  deadly 


41 

steel  into  the  bosom  of  his  fellow-creature,  lie  must 
have  arrived  at  a  degree  of  madness  so  singular  by 
insensible  gradations,  since 

Nemo  repente  fait  turpissimus.  Juv. 

It  has  ever  been  found  that  the  greatest  evils  have 
insinuated  themselves  among  men  under  the  shadow 
and  the  specious  appearance  of  some  good.  Let  us 
then  endeavour  to  trace  the  gradual  and  deceitful  pro- 
gress of  that  depravity  which  produced  war. 

It  happened  then,  in  primeval  ages,  when  men, 
uncivilized  and  simple,  went  naked,  and  dwelt  in  the 
woods,  without  walls  to  defend,  and  without  houses  to 
shelter  them,  that  they  were  sometimes  attacked  by  the 
beasts  of  the  forest.  Against  these,  man  first  waged 
war ;  and  he  was  esteemed  a  valiant  hero  and  an 
honourable  chief,  who  repelled  the  attack  of  the  beasts 
from  the  sons  of  men.  Just  and  right  it  was  to  slaugh- 
ter them  who  would  otherwise  have  slaughtered  us, 
especially  when  they  aggressed  with  spontaneous 
malice,  unprovoked  by  all  previous  injury.  A  victory 
over  the  beasts  was  a  high  honour,  and  Hercules  was 
deified  for  it.  The  rising  generation  glowed  with  a 
desire  to  emulate  Hercules ;  to  signalize  themselves 
by  the  slaughter  of  the  noxious  animals  ;  and  they  dis- 
played the  skins  which  they  brought  from  the  forest, 
as  trophies  of  their  victory.  Not  satisfied  with  having 
laid  their  enemies  at  their  feet,  they  took  their  skins 
as  spoils,  and  clad  themselves  in  the  warm  fur,  to 
defend  themselves  from  the  rigour  of  the  seasons. 
Such  was  the  blood  first  shed  by  the  hand  of  man, 
such  was  the  occasion,  and  such  the  spoils. 

After  this  first  step,  men  advanced  still  farther,  and 
ventured  to  do  that  which  Pythagoras  condemned  as 


42 

wicked  and  unnatural,  and  which  would  appear  very 
wonderful  to  us,  if  the  practice  were  not  familiarized 
by  custom ;  which  has  such  universal  sway,  that  in 
some  nations  it  has  been  deemed  a  virtuous  act  to 
knock  a  parent  on  the  head,  and  to  deprive  him  of  life, 
from  whom  we  received  the  precious  gift ;  in  others 
it  has  been  held  a  duty  of  religion  to  eat  the  flesh  even 
of  near  and  dear  departed  friends  who  had  been  con- 
nected by  affinity ;  it  has  been  thought  a  laudable  act 
to  prostitute  virgins  to  the  people  in  the  temple  of 
Venus  ;  and  custom  has  familiarized  many  other  prac- 
tices still  more  absurd,  at  the  very  mention  of  which, 
every  one  is  ready  to  pronounce  them  abominable. 
From  these  instances,  it  appears  that  there  is  nothing 
so  wicked,  nothing  so  atrocious,  but  it  may  be  approved, 
if  it  has  received  the  sanction  of  custom,  the  authority 
of  fashion.  From  the  slaughter  of  wild  beasts,  men 
proceed  to  eat  them,  to  tear  the  flesh  with  their  teeth, 
to  drink  their  blood,  and,  as  Ovid  expresses  it,  to 
entomb  dead  animals  in  their  own  bowels.  Custom 
and  convenience  soon  reconciled  the  practice  (animal 
slaughter  and  animal  food)  to  the  mildest  disposition. 
The  choicest  dainties  were  made  of  animal  food  by 
the  ingenuity  of  the  culinary  art ;  and  men,  tempted 
by  their  palate,  advanced  a  step  farther :  from  noxious 
animals,  which  alone  they  had  at  first  slaughtered  for 
food,  they  proceeded  to  the  tame,  the  harmless,  and 
the  useful.  The  poor  sheep  fell  a.  victim  to  this  fero- 
cious appetite. 

ANIMAL    SINE    FRAUDE    DOLOQXJE. 

The  hare  was  doomed  also  to  die,  because  his  flesh 
was  a  dainty  viand  :  nor  did  they  spare  the  gentle  ox, 
who  had  long  sustained  the  ungrateful  family  by  his 


43 

labours  at  the  plough.  No  bird  of  the  air,  or  fish  of 
the  waters,  was  suffered  to  escape  ;  and  the  tyranny  of 
the  palate  went  such  lengths,  that  no  living  creature 
on  the  face  of  the  globe  was  safe  from  the  cruelty  of 
man.  Custom  so  far  prevailed,  that  no  slaughter  was 
thought  cruel,  while  it  was  confined  to  any  kind  of  an- 
imals, and  so  long  as  it  abstained  from  shedding  the 
blood  of  man. 

Rut  though  we  may  prevent  the  admission  of  vices, 
as  we  may  prevent  the  entrance  of  the  sea :  yet  when 
once  either  of  them  is  admitted,  it  is  not  in  every  one's 
power  to  say,  "  thus  far  shalt  thou  go,  and  no  farther.,, 
When  once  they  are  fairly  entered,  they  are  no  longer 
under  our  command,  but  rush  on  uncontrouletf  in  the 
wild  career  of  their  own  impetuosity. 

Thus,  after  the  human  mind  had  been  once  initiated 
in  shedding  blood,  anger  soon  suggested,  that  one  man 
might  attack  another  with  the  fist,  a  club,  a  stone,  and 
destroy  the  life  of  an  enemy  as  easily  as  of  a  wild 
beast.  To  such  obvious  arms  of  offence,  they  had 
hitherto  confined  themselves :  but  they  had  learned 
from  the  habit  of  depriving  cattle  of  life,  that  the  life 
of  man  could  be  also  taken  away  by  the  same  means 
without  difficulty.  The  cruel  experiment  was  long 
restricted  to  single  combat :  one  fell,  and  the  battle 
was  at  an  end  :  sometimes  it  happened  that  both  fell : 
both,  perhaps,  proving  themselves  by  this  act  unwor- 
thy of  life.  It  now  seemed  to  have  an  appearance 
even  of  justice,  to  have  taken  off  an  enemy  ;  and  it 
soon  was  considered  as  an  honour,  if  any  one  had  put 
an  end  to  a  violent  or  mischievous  wretch,  such  as  a 
Cacus  or  Busiris,  and  delivered  the  world  from  such 
monsters  in  the  human  shape.  Exploits  of  this  kind 
Ave  see  also  among  the  praises  of  Hercules. 


44 

But  when  single  combatants  met,  their  partisans, 
and  all  those,  whom  kindred,  neighbourhood,  or  friend- 
ship, had  connected  with  either  of  them,  assembled  to 
second  their  favourite.  What  would  now  be  called  a 
fray  or  a  riot,  was  then  a  battle  or  a  warlike  action. 
Still,  however,  the  affair  was  conducted  with  stones,  or 
with  sharp-pointed  poles.  A  rivulet  crossing  the 
ground,  or  a  rock  opposing  their  progress,  put  an  end 
to  hostilities,  and  peace  ensued. 

In  process  of  time,  the  rancour  of  disagreeing  par- 
ties increased,  their  resentments  grew  warmer,  ambi- 
tion began  to  catch  fire,  and  they  contrived  to  give 
executive  vigour  to  their  furious  passions,  by  the  in- 
ventions of  their  ingenuity.  Armour  was  therefore 
contrived,  such  as  it  was,  to  defend  their  persons;  and 
weapons  fabri7ated,  to  annoy  and  destroy  the  enemy. 

Now  at  last  they  began  to  attack  each  other  in  vari- 
ous quarters  with  greater  numbers,  and  with  artificial 
instruments  of  offence.  Though  this  was  evidently 
madness,  yet  false  policy  contrived  that  honour  should 
be  paid  to  it.  They  called  it  war ;  and  voted  it  valour 
and  virtue,  if  any  one,  at  the  hazard  of  his  own  life, 
should  repel  those  whom  he  had  now  made  and  con- 
sidered as  the  enemy,  from  their  children,  their  wives, 
their  cattle,  and  their  domestic  retreat.  And  thus  the 
art  of  war  keeping  pace  with  the  progress  of  civiliza- 
tion, they  began  to  declare  war  in  form,  state  with 
state,  province  with  province,  kingdom  with  kingdom. 

In  this  stage  of  the  progress  they  had,  indeed,  ad- 
vanced to  great  degrees  of  cruelty,  yet  there  still  re- 
mained vestiges  of  native  humanity.  Previously  to 
drawing  the  sword,  satisfaction  was  demanded  by  a 
herald  ;  heaven  was  called  to  witness  the  justice  of  the 
cause,  and  even  then,  before  the  battle  began,  pacifi- 


45 

Ration  was  sought  by  the  prelude  of  a  parley.  When 
at  last  the  conflict  commenced,  they  fought  with  the 
usual  weapons,  mutually  allowed,  and  contended  by 
dSht  of  personal  valour,  scorning  the  subterfuges  of 
stratagem  and  the  artifices  of  treachery.  It  was  crimi- 
nal to  aim  a  stroke  at  the  enemy  before  the  signal  was 
given,  or  to  continue  the  fight  one  moment  after  the 
commander  had  sounded  a  retreat.  In  a  word,  it  was 
rather  a  contest  of  valour  than  a  desire  of  carnage  ; 
nor  yet  was  the  sword  drawn,  but  against  the  inhabi- 
tants of  a  foreign  country. 

Hence  arose  despotic  government,  of  which  there 
was  none  in  any  country,  that  was  not  procured  by  the 
copious  effusion  of  human  blood.  Then  followed  con- 
tinual successions  of  wars,  while  one  tyrant  drove  ano- 
ther from  his  throne,  and  claimed  it  for  himself  by  right 
of  conquest.  Afterwards,  when  empire  devolved  to 
the  most  profligate  of  the  human  race,  war  was  wan- 
tonly waged  against  any  people,  in  any  cause,  to  gratify 
the  basest  of  passions ;  nor  were  those  who  deserved 
ill  of  the  lordly  despot  chiefly  exposed  to  the  danger 
of  his  invasions,  but  those  who  were  rich  or  prosperous, 
and  capable  of  affording  ample  plunder.  The  object 
of  a  battle  was  no  longer  empty  glory,  but  sordid  lucre, 
or  something  still  more  execrably  flagitious.  And  I 
have  no  doubt,  but  that  the  sagacious  mind  of  Pytha- 
goras foresaw  all  these  evils,  when,  by  his  philosophi- 
cal fiction  of  transmigration,  he  endeavoured  to  deter 
the  rude  multitude  from  shedding  the  blood  of  ani- 
mals ;  he  saw  it  likely  to  happen,  that  a  creature  who, 
when  provoked  by  no  injury,  should  accustom  himself 
to  spill  the  blood  of  a  harmless  sheep,  would  not  hesi- 
tate, when  inflamed  by  anger,  and  stimulated  by  real 
injury,  to  kill  a  man. 


46 

Indeed,  what  is  war  but  murder  and  theft,  commit- 
ted by  great  numbers  on  great  numbers  ?  The  great- 
ness of  numbers  not  only  not  extenuating  its  malignity, 
but  rendering  it  the  more  wicked,  in  proportion  as  it 
is  thus  more  extended,  in  its  effects  and  its  influence. 

But  all  this  is  laughed  at  as  the  dream  of  men  un- 
acquainted with  the  world,  by  the  stupid,  ignorant, 
unfeeling  grandees  of  our  time,  who,  though  they  pos- 
sess nothing  of  man  but  the  form,  yet  seem  to  them- 
selves little  less  than  earthly  divinities. 

From  such  beginnings,  however,  as  I  have  here  de- 
scribed, it  is  certain,  man  has  arrived  at  such  a  degree 
of  insanity,  that  war  seems  to  be  the  grand  business  of 
human  life.  We  are  always  at  war,  either  in  prepa- 
ration or  in  action.  Nation  rises  against  nation  ;  and 
what  the  Heathens  would  have  reprobated  as  unnat- 
ural, relatives  against  their  nearest  kindred,  brother 
against  brother,  son  against  father !  More  atrocious 
still ;  a  christian  against  a  man  !  And  worst  of  all,  a 
christian  against  a  christian  !  And  such  is  the  blindness 
of  human  nature,  that  nobody  feels  astonishment  at 
all  this,  nobody  expresses  detestation.  There  are 
thousands  and  tens  of  thousands  ready  to  applaud  it 
all,  to  extol  it  to  the  skies,  to  call  transactions  truly 
hellish,  a  holy  war.  There  are  many  who  spirit  up 
princes  to  war,  mad  enough  as  they  usually  are  of 
themselves  ;  yet  are  there  many  who  are  always  adding 
fuel  to  their  fire.  One  man  mounts  the  pulpit,  and 
promises  remission  of  sins  to  all  who  will  fight  under 
the  banner  of  his  prince.  Another  exclaims,  "O  in- 
vincible prince,  only  keep  your  mind  favourable  to  the 
cause  of  religion,  and  God  will  fight  his  own  creatures 
for  you."  A  third  promises  certain  victory,  perverting 
the  words  of  the  prophetical   psalmist  to  the  wicked 


47 

and  unnatural  purposes  of  war  :  "  Thou  shalt  not  be 
afraid  for  the  terror  by  night,  nor  for  the  arrow  that 
flieth  by  day.  A  thousand  shall  fall  at  thy  side,  and 
ten  thousand  at  thy  right  hand  ;  but  it  shall  not  come 
nigh  thee." — Psalm  xci. 

The  whole  of  this  mystical  Psalm  is  wrested  to  sig- 
nify something  in  favour  of  the  most  profane  of  all 
profane  things,  and  to  second  the  interested  views  of 
this  or  that  earthly  potentate.  Both  parties  find  such 
passages  in  the  prophets  or  the  psalmists  on  their  own 
side  ;  and  such  interpreters  of  the  prophets  fail  not  to 
find  their  admirers,  their  applauders,  and  their  fol- 
lowers. 

Such  warlike  sermons  have  we  heard  from  the 
mouths  of  grave  divines,  and  even  of  bishops.  These 
men  are,  in  fact,  warriors  ;  they  help  on  the  cause. 
Decrepit  as  they  are  in  person,  they  fight  from  the 
pulpit  the  battles  of  the  prince,  who,  perhaps,  raised 
them  to  their  eminence.  Priests  fight,  in  fact,  when 
they  set  others  on  to  fight ;  even  Monks  fight,  and,  in 
a  business  truly  diabolical,  dare  to  use  the  name  and 
authority  of  Jesus  Christ. 

Thus  two  armies  shall  meet  in  the  field,  both  bear- 
ing before  them  the  standard  of  the  cross,  which  alone 
anight  suggest  to  their  minds,  how  the  followers  of 
Christ  are  to  carry  on  their  warfare,  and  to  gain  their 
victory. 

From  the  holy  sacrament  itself,  in  which  the  perfec  t 
and  unspeakable  union  of  all  christians  is  represented  , 
these  very  christians  shall  march  with  eager  haste  to 
mutual  slaughter,  and  make  Christ  himself  both  the 
spectator  and  instigator  to  a  wickedness,  no  less  against 
Nature  than  against  the  spirit  of  Christianity.  For 
where,  indeed,  is  the  kingdom  of  the  devil,  if  not  in  a 
12 


48 

state  ol'  war  ?  Why  do  we  drag  Christ  thither,  who 
might,  much  more  consistently  with  his  doctrine,  be 
present  in  a  brothel  than  in  a  field  of  battle  ? 

St.  Paul  expresses  his  indignation,  that  there  should 
be  even  a  hostile  controversy  or  dispute  among  chris- 
tians ;  he  rather  disapproves  even  litigation  before  a 
Judge  and  Jury.  What  would  he  have  said,  if  he  had 
seen  us  waging  war  all  over  the  world ;  waging  war 
on  the  most  trifling  causes,  with  more  ferocity  than 
any  of  the  Heathens,  with  more  cruelty  than  any  sav- 
ages;  led  .on,  exhorted,  assisted  by  those  who  repre- 
sent a  pontiff  professing  to  be  pacific,  and  to  cement 
all  Christendom  under  his  influence  ;  and  who  salute 
the  people  committed  to  their  charge  with  the  phrase, 
"  Peace  be  unto  you  1" 

I  am  well  aware  wrhat  a  clamour  those  persons  will 
raise  against  me,  who  reap  a  harvest  from  public  ca- 
lamity. "  We  engage  in  war,"  they  always  say,  u  with 
reluctance,  provoked  by  the  aggression  and  the  inju- 
ries of  the  enemy.  We  are  only  prosecuting  our  own 
lights.  Whatever  evil  attends  war,  let  those  be  re- 
sponsible for  it  who  furnished  the  occasion  of  this  war, 
a  war  to  us  just  and  necessary." 

But  if  they  would  hold  their  vociferous  tongues  a 
little  while,  I  would  shew,  in  a  proper  place,  the  futil- 
ity of  their  pretences,  and  take  off  the  varnish  with 
which  they  endeavour  to  disguise  their  mischievous 
iniquity. 

As  I  just  now  drew  the  portrait  of  man  and  the  pic- 
ture of  war,  and  compared  one  with  the  other,  that  is, 
compared  an  animal,  the  mildest  in  his  nature,  with  an 
institution  of  the  most  barbarous  kind ;  and  as  I  did 
this,  that  war  might  appear  on  the  contrast  in  its  own 
black  colours,  so  now  it  is  my  intention  to  compare 


49 

war  with  peace,  to  compare  a  state  most  pregnant  with 
misery,  and  most  wicked  in  its  origin,  with  a  state  pro- 
fuse of  blessings,  and  contributing,  in  the  highest  de- 
gree, to  the  happiness  of  human  nature  ;  it  will  then 
appear  to  be  downright  insanity,  to  go  in  search  of 
war  with  so  much  disturbance,  so  much  labour,  so 
great  profusion  of  blood  and  treasure,  and  at  such  a 
hazard  after  all,  when  with  little  labour,  less  expense, 
no  bloodshed,  and  no  risque,  peace  might  be  preserved 
inviolate. 

Now  amidst  all  the  good  this  world  affords,  what  is 
more  delightful  to  the  heart  of  man,  what  more  bene- 
ficial to  society,  than  love  and  amity  ?  Nothing,  surely. 
Yet  what  is  peace,  but  love  and  amity  subsisting  be- 
tween great  numbers  ?  And  on  the  other  hand,  what 
is  war,  but  hatred  and  enmity  subsisting  between  great 
numbers  ?  But  it  is  the  nature  of  all  good,  that  the 
more  it  is  extended,  the  greater  the  good  becomes, 
the  more  benign  its  influence  ;  therefore,  if  the  ami- 
cable union  of  individuals  is  so  sweet  and  so  salutary 
how  much  will  the  sum  total  of  happiness  be  augment- 
ed, if  kingdom  with  kingdom,  and  nation  with  nation^ 
coalesce  in  this  amicable  union  ?  On  the  other  hand3 
it  is  the  nature  of  al!  evil,  that  its  malignity  increases 
the  more  it  is  extended  ;  and,  therefore,  if  it  is  wretch- 
ed, if  it  is  wicked  for  one  man  to  meet  another  with  a 
sword  pointed  at  his  vitals,  how  much  more  wretched 
and  more  wicked,  that  thousands  and  tens  of  thousands 
should  meet  in  the  same  manner  ?  By  union,  little 
things  are  augmented  to  a  respectable  magnitude  ;  by 
disunion,  the  greatest  fall  to  insignificence  and  disso- 
lution. Peace  is,  indeed,  at  once  the  mother  and  the 
nurse  of  all  that  is  good  for  man.  War  on  a  sudden, 
and  at  one  stroke,  overwhelms,  extinguishes,  abolishes. 


50 

whatever  is  cheerful,  whatever  is  happy  and  beautiful., 
and  pours  a  foul  torrent  of  disasters  on  the  life  of  mor- 
tals. Peace  shines  upon  human  affairs  like  the  vernal 
sun.  The  fields  are  cultivated,  the  gardens  bloom,  the 
cattle  are  fed  upon  a  thousand  hills,  new  buildings 
arise,  ancient  edifices  are  repaired,  riches  flow,  plea- 
sures smile,  laws  retain  their  vigour,  the  discipline  of 
the  police  prevails,  religion  glows  with  ardour,  justice 
bears  sway,  humanity  and  charity  increase,  arts  and 
manufactures  feel  the  genial  warmth  of  encourage- 
ment, the  gains  of  the  poor  are  more  plentiful,  the  op- 
ulence of  the  rich  displays  itself  with  addition^  splen- 
dour, liberal  studies  flourish,  the  young  are  well  edu- 
cated, the  old  enjoy  their  ease,  marriages  are  happy, 
good  men  thrive,  and  the  bad  are  kept  under  control. 
But  no  sooner  does  the  storm  of  war  begin  to  lower, 
than  what  a  deluge  of  miseries  and  misfortunes  seizes* 
inundates,  and  overwhelms  all  things  within  the  sphere 
of  its  action  1  The  flocks  are  scattered,  the  harvest 
trampled,  the  husbandman  butchered,  villas  and  villa- 
ges burnt,  cities  and  states,  that  have  been  ages  rising 
to  their  flourishing  state,  subverted  by  the  fuiy  of  one 
tempest,  the  storm  of  war.  So  much  easier  is  the 
task  of  doing  harm  than  of  doing  good,  of  destroying 
than  of  building  up  !  The  earnings  of  honest  industry, 
the  wealth  of  quiet  citizens  are  transferred  to  the 
pockets  of  execrable  robbers  and  murderers.  Private 
houses  exhibit  the  dismal  effects  of  fear,  sorrow,  and 
complaint;  and  all  places  resound  with  the  voice  of 
lamentation.  The  loom  stands  still ;  the  trowel,  the 
axe,  and  the  hammer  are  silent  j  and  the  poor  manu- 
facturers must  either  starve,  or  have  recourse  to  wick- 
ed practices  for  daily  bread.  The  rich  either  deplore 
the  .diminution  and  less  of  their  property,  or  lie  undSr 


51 

terrible  apprehension  for  what  remains ;  in  both  cir- 
cumstances rendered  by  war  incapable  of  enjoying  the 
common  comforts  of  life.  Marriages  are  few,  or 
attended  with  distressful  and  fatal  consequences. 
-Matrons  deserted  by  their  husbands,  now  forced  to  the 
wars,  pine  at  home  in  childless  solitude.  The  laws 
are  compelled  to  silence,  charity  is  laughed  at,  justice 
has  no  dwelling-place,  and  religion  becomes  an  object 
of  scorn,  till  no  distinction  is  left  between  the  sacred 
and  the  profane.  Youth  is  corrupted  by  every  species 
of  vice ;  old  men  lament  their  longevity ;  and  their 
grey  hairs  descend  with  sorrow  to  the  grave.  No 
honour  is  paid  to  learning,  sciences,  arts,  the  elegant 
pursuits  of  liberal  and  honourable  minds.  In  a  word, 
more  misery  is  felt  from  war  than  the  eloquence  of 
any  man,  much  more  than  mine,  is  able  to  describe  j 
yet  it  might  be  borne  patiently,  if  war  made  us  miser- 
able only,  and  did  not  corrupt  our  morals,  and  involve 
us  in  guilt ;  if  peace  made  us  only  happier,  and  not 
better.  But  the  man  who  engages  in  war  by  choice, 
when  he  could  have  avoided  it,  that  man,  whoever  he 
is,  is  a  wicked  man  ;  he  sins  against  Nature,  against 
God,  against  man,  and  is  guilty  of  the  most  aggravated 
and  complicated  impiety. 

Too  many,  alas !  are  the  evils  by  which  miserable 
mortality  is  of  necessity  tormented,  worn  out,  and  at 
last  overwhelmed.  Two  thousand  years  ago,  no  fewer 
than  three  hundred  names  of  dangerous  diseases,  be- 
sides their  various  species  and  degrees,  were  discov- 
ered by  the  physicians ;  and  every  day,  even  now,  new 
diseases  arise.  Old  age  itself  is  a  disease,  an  incura- 
ble disease.  We  read  of  whole  cities  buried  in  ruins 
by  earthquakes,  or  burnt  to  ashes  by  lightning,  whole 
countries  swallowed  up  in  chasms  occasioned  by  suD- 
12* 


i3 

terraneous  convulsions,  not  to  mention  how  many  men 
are  lost  by  casualties,  which,  by  the  frequency  of  their 
occurrence,  cease  to  surprise  ;  how  many  are  drowned 
in  seas  and  rivers ;  how  many  destroyed  by  poison,  by- 
falling,  by  other  accidents  ;  how  many  by  intemperance 
in  food,  in  drink,  in  sleep.      The  most  trifling  thing 
can  deprive  man  of  life.     A  grape-stone  in  the  throat, 
a  hair,  a  bone  of  a  fish,  has  brought  many  to  an  untimely 
grave.     Sudden  joy  has  been  fatal ;    no  wonder  that 
grief  has  been  so.     Add  to  all  this  the  plague,  and 
pestilent,  contagious  fevers  of  various  kinds,  which 
frequently  commit  their  ravages,  without  mercy  or 
distinction,  throughout  a  whole  city  or  province.  There 
is  no  quarter  from  which  danger  does  not  hang,  as  it 
were,  by  a  hair  over  the  life  of  man.     Life  itself,  even 
if  no  accident  shorten  it,  flies  away  with  the  swiftest 
velocity.     Such  and  so  great  are  the  miseries  of  human 
life,that  Homer  did  not  hesitate  to  pronounce  man,of  all 
creatures  to  whom  the  breath  of  life  had  been  given,  the 
most  miserable.     But  these  evils,  as  they  cannot  easily 
be  shunned,  and  fall  on  our  heads  without  any  fault  of 
our  own,  make  us,  indeed,  wretched,  but  do  not  ren- 
der us  guilty. 

Nevertheless,  why  should  those  who  are  obnoxious 
to  so  many  calamities,  go  voluntarily  in  quest  of  an 
adscititious  evil,  as  if  the  measure  of  misery  required 
to  be  full  to  the  very  brim,  and  to  run  over  in  quest 
of  an  evil,  not  a  common  evil,  but  an  evil,  of  all  human 
evils,  the  worst  and  the  foulest ;  so  destructive  an  evil, 
that  alone  it  exceeds  them  all  in  mischief ;  so  abundant 
in  misery,  that  it  comprehends  every  kind  of  wretch- 
edness within  itself  j  so  pestilential  in  its  nature,  that 
it  loads  men  with  guilt  in  proportion  as  it  galls  them 
with  woe,  rendering  them,  at  the  same  time,  objects 


$3 

oi  the  greatest  pity,  yet  unworthy  of  being  pitied  at  ail ; 
uniess,  indeed,  it  be  those  who,  while  they  feel  the 
misery  with  the  greatest  acutcncss  of  suffering,  have 
the  least  concern  in  causing  it,  and  would  have  pre- 
vented it,  if  they  had  possessed  power  corresponding 
with  their  innocent  inclination  ? 

To  these  considerations  add,  that  the  advantages 
derived  from  peace  diffuse  themselves  far  and  wide, 
and  reach  great  numbers;  while  in  war,if  any  thing  turns 
out  happily,  though,  O  my  God,  what  can  ever  deserve 
the  appellation  of  happy  in  war  !  the  advantage  re- 
dounds only  to  a  few,  and  those  unworthy  of  reaping 
it.  One  man's  safety  is  owing  to  the  destruction  of 
another ;  one  man's  prize  derived  from  the  plunder  of 
another.  The  cause  of  rejoicings  made  by  one  side, 
is  to  the  other  a  cause  of  mourning.  Whatever  is 
unfortunate  in  war, is  severely  so  indeed;  and  whatever, 
on  the  contrary,  is  called  good  fortune,  is  a  savage  and 
a  cruel  good  fortune,  an  ungenerous  happiness  deriv- 
ing its  existence  from  another's  woe.  Indeed,  at  the 
conclusion,  it  commonly  happens,  that  both  sides,  the 
victorious  and  the  vanquished,  have  cause  to  deplore.* 
I  know  not  whether  any  war  ever  succeeded  so  fortu- 
nately in  all  its  events,  but  that  the  conqueror,  if  he 
had  a  heart  to  feel  or  an  understanding  to  judge,  as  he 
ought  to  do,  repented  that  he  ever  engaged  in  it  at  all. 

Therefore,  since  peace  is  confessedly  of  all  things 
the  best  and  the  happiest,  and  war,  on  the  contrary, 
appears  to  be  attended  with  the  greatest  possible  dis- 
tress of  every  kind,  and  the  blackest  villany  of  which 
human  nature  is  capable,  can  we  think  those  men  of 
sound  mind  or  honest  hearts,  who,  when  they  might 
enjoy  the  blessings  of  peace  with  little  trouble,  merely 

*  The  Cadmaean  victory  in  the  original.    See  Appendix. 


54 

by  negociation,  go  out  of  their  way,  rush  headlong  into 
every  difficulty  and  danger,  to  involve  a  whole  people 
in  the  horrors  of  war  ? 

How  unpleasant,  in  the  first  place,  to  the  unoffend- 
ing people,  is  the  first  rumour  of  war  !  And  in  the 
next,  how  unpopular  does  it  render  the  prince,  when 
he  is  compelled  to  rob  his  own  subjects  by  taxes  upon 
taxes,  and  tribute  upon  tribute  !  How  much  trouble 
and  anxiety  in  forming  and  preserving  alliances  !  How 
much  in  engaging  foreign  troops,  who  are  let  out  by 
their  owners  to  fight  for  hire  I  How  much  expense, 
and,  at  the  same  time,  solicitude,  in  fitting  out  fleets, 
in  building  or  repairing  forts,  in  manufacturing  all 
kinds  of  camp  equipage,  in  fabricating  and  transport- 
ing machines,  armour,  weapons,  baggage,  carriages, 
provisions !  What  infinite  fatigue  in  fortifying  towns> 
digging  trenches,  excavating  mines,  in  keeping  watch 
and  ward,in  exercising,  reviewing,manoeuvring,march- 
ing,  and  countermarching !  I  say  nothing  of  the  con- 
stant state  of  fear  and  alarm,  in  which  the  people  live  ; 
I  say  nothing  of  the  real  danger  to  which  they  are  per- 
petually exposed.  Such  is  the  uncertainty  of  war, 
that  what  is  there  not  to  be  feared  in  it  ?  Who  can 
enumerate  the  inconveniencies  and  hardships  which 
they  who  foolishly  go  to  war,  ( Siultissimi  myites,  says 
Erasmus,)  endure  in  a  camp  ?  Deserving  greater,  be- 
cause they  voluntarily  undergo  all  that  they  suffer. 
Food  such  as  a  hog  would  loath ;  beds  which  even  a 
bug  would  disdain  ;  little  sleep,  and  that  little  at  the 
will  of  another;  a  tent  exposed  to  every  bitter  blast 
that  blows,  and  often  not  even  a  tent  to  shelter  their 
cold  limbs  from  the  wind  and  the  weather  !  They  must 
continue  all  night,  as  well  as  day,  in  the  open  air ; 
they  must  lie  on  the  ground  j  they  must  stand  in  their 


55 

arms;  they  must  bear  hunger,  cold,  heat,  dust,  raiii ; 
they  must  be  in  a  state  of  abject  slavery  to  their  lead- 
ers, even  beaten  with  canes  !  There  is,  indeed,  no  kind 
of  slavery  on  earth  more  unworthy  man,  than  the  slav- 
ery of  these  poor  wretches  in  unnecessary  wars  !  After 
all  these  hardships,  comes  the  dreadful  signal  for  en- 
gagement!  To  death  they  must  go  !  They  must  cither 
slay  without  mercy,  or  fall  without  pity  ! 

Such  and  so  great  are  the  evils  which  are  submitted 
lo,  in  order  to  accomplish  an  end,  itself  a  greater  evil 
than  all  that  have  preceded  in  preparation  for  it.  We 
thus  afflict  ourselves  for  the  noble  end  of  enabling  our- 
selves to  afflict  others.  If  we  were  to  calculate  the 
matter  fairly,  and  form  a  just  computation  of  the  cost 
attending  war,  and  that  of  procuring  peace,  we  should 
find  that  peace  might  be  purchased  at  a  tenth  part  of 
the  cares,  labours,  troubles,  dangers,  expenses,  and 
blood,  which  it  costs  to  carry  on  a  war.  You  lead  a 
vast  multitude  of  men  into  danger  of  losing  their  lives, 
in  order  to  demolish  some  great  city  ;  while  the  same 
labour  and  fatigue  of  these  very  men  would  build, 
•without  any  danger,  a  more  magnificent  city  than  the 
city  doomed  to  demolition.  But  the  object  is  to  do  all 
possible  injury  to  an  enemy.  A  most  inhuman  object, 
let  me  tell  you  !  And  consider  whether  you  can  hurt 
him  essentially,  without  hurting,  at  the  same  time,  and 
by  the  same  means,  your  own  people.  It  surely  is  to 
act  like  a  madman,  to  take  to  yourself  so  large  a  por- 
tion of  certain  evil,  when  it  must  ever  be  uncertain 
how  the  die  of  war  may  fall  in  the  ultimate  issue. 

But  grant  that  the  Heathens  might  be  hurried  into 
all  this  madness  and  folly  by  anger,  by  ambition,  by 
avarice,  by  cruelty,  or,  which  I  am  rather  inclined  to 
believe,  by  the  furies  sent  from  hell  for  that  very  pur- 


56 

pose  ;  yet  how  could  it  ever  enter  into  our  hearts,  that 
a  christian  should  imbrue  his  hands  in  the  blood  of  a 
christian  ?  If  a  brother  murder  his  brother,  the  crime 
is  called  fratricide ;  but  a  christian  is  more  closely- 
allied  to  a  christian  as  such,  than  a  brother  by  the  ties 
of  consanguinity,  unless  the  bonds  of  Nature  are 
stronger  than  the  bonds  of  Christ,  which  christians, 
consistently  with  their  faith,  cannot  allow.  How  absurd 
then  is  it,  that  they  should  be  constantly  at  war  with 
each  other,  who  form  but  one  family,  the  Church  of 
Christ ;  who  are  members  of  the  same  body ;  who 
boast  of  the  same  head,  even  Jesus  Christ ;  who  have 
one  Father  in  heaven,  common  to  them  all ;  who  grow- 
in  grace  by  the  same  spirit ;  who  are  initiated  in  the 
same  mysteries,  redeemed  by  the  same  blood,  regen- 
erated at  the  same  font,  nourished  by  the  same  holy 
sacrament,  militate  under  the  same  great  Captain  of 
salvation,  eat  of  the  same  bread,  partake  of  the  same 
cup,  have  one  common  enemy,  the  devil,  and  are  all 
called  to  the  same  eternal  inheritance? 

Where  are  there  so  many  and  so  sacred  obligations 
to  perfect  concord  as  in  the  christian  religion?  Where  so 
numerous  exhortations  to  peace  ?  One  law  Jesus  Christ 
claimed  as  his  own  peculiar  law,  and  it  was  the  law  of 
love  or  charity.  What  practice  among  mankind  vio- 
lates this  law  so  grossly  as  war  ?  Christ  salutes  his 
votaries  with  the  happy  omen  of  peace.  To  his  dis- 
ciples he  gives  nothing  but  peace  ;  he  leaves  them  no 
other  legacy  but  peace.  In  his  holy  prayers,  the  sub- 
ject of  his  devout  entreaty  was  principally,  that,  as  he 
was  one  with  the  Father,  so  his  disciples,  that  is  to 
say,  all  christians  might  be  one  with  him.  This  union 
is  something  more  than  peace,  more  than  friendship, 
more  than  concord  ;  it  is  an  intimate  communion  with 
the  divine  Nature. 


37 

Solomon  Mas  a  type  of  Christ.  But  the  word  Sole  - 
noon,  in  Hebrew,  signifies  the  pacific.  Solomon,  on 
this  account,  because  he  was  pacific,  was  chosen  to 
build  th«  temple.  David,  though  endeared  by  some 
virtues,  was  rejected  as  the  builder  of  a  temple,  be- 
cause he  had  stained  his  hands  in  blood,  because  he 
was  a  sanguinary  prince,  because,  in  a  word,  he  was  a 
warrior.  He  was  rejected  for  this,  though  the  wars 
he  carried  on  were  against  the  wicked,  and  at  the  com- 
mand of  God  ;  and  though  he,  who  afterwards  abrogat- 
ed, in  great  measure,  the  laws  of  Moses,  had  not  yet 
taught  mankind  that  they  ought  to  love  their  enemies. 

At  the  nativity  of  Jesus  Christ,  the  angels  sung  not 
the  glories  of  war,  nor  a  song  of  triumph,  but  a  hymn 
of  peace.  "  Glory  to  God  in  the  highest ;  on  earth, 
peace ;  good  will  towards  men."  The  mystic  poet 
and  prophet  foretold  before  his  birth, 

"Factus  est  in  pace  locus  ejus." — Psalm  lxxvi.  2. 

"  In  the  city  of  peace.  (Salem,)  he  made  his  dwelling- 
place  ;  there  brake  hi  tT»e  arrows  of  the  bow,  the  shield, 
the  sword,  and  the  battle-axe." 

"  He  shall  refrain  the  spirit  of  princes ;  he  is  terri- 
ble to  the  kings  of  the  earth." 

Examine  every  part  of  his  doctrine,  you  will  find 
nothing  that  does  not  breathe  peace,  speak  the  lan- 
guage of  love,  and  savour  of  charity  ;  and  as  he  knew 
that  peace  could  not  be  preserved,  unless  those  objects 
for  which  the  world  contends  with  the  sword's  point, 
were  considered  as  vile  and  contemptible,  he  ordered 
us  to  learn  of  him  to  be  meek  and  lowly.  He  pro- 
nounced those  happy  who  held  riches,  and  the  daugh- 
ters of  riches,  pomp  and  pride,  in  no  esteem  ;  for  these 
he  calls  the  poor  in  spirit,  and  these  he  has  blessed. 


58 

lie  pronounced  those  happy,  who  despised  the  plea- 
sures  of  the  world  ;  for  he  says,  blessed  are  the 
mourners,  even  they  who  patiently  suffered  themselves 
to  be  extruded  from  their  possessions,  knowing  that 
our  place  of  residence  on  earth  is  a  place  of  exile,  and 
that  our  true  country  and  our  best  riches  are  in  heav- 
en. He  pronounced  those  happy,  who,  while  deserving 
well  of  all,  should  be  evil  spoken  of,  and  persecuted 
with  ill-usage.  He  prohibited  resistance  of  evil.  In 
short,  as  the  whole  of  his  doctrine  recommended  for- 
bearance and  love,  so  his  life  taught  nothing  but  mild- 
ness, gentleness,  and  kind  affection.  Such  was  his 
reign  ;  thus  did  he  wage  war,  thus  he  conquered,  and 
thus  he  triumphed. 

Nor  do  the  apostles  inculcate  any  other  doctrine  ; 
they  who  had  imbibed  the  purest  spirit  of  Christ,  and 
were  filled  with  sacred  draughts  from  the  fountain 
head  before  it  was  polluted.  What  do  all  the  epistles 
of  St.  Paul  resound  with  but  peace,  but  long-suffering, 
but  charity  ?  What  does  St.  John  speak  of,  and  repeat 
continually,  but  christian  love  ?  What  else  St.  Peter* 
What  else  all  writers  in  the  world  who  are  truly 
christian  ? 

Whence  then  the  tumults  of  war  among  the  children 
of  peace  ?  Is  it  a  mere  fable,  when  Christ  calls  himself 
the  vine,  and  his  disciples  the  branches  ?  Who  can 
conceive  a  branch  divided  against  a  branch  of  the 
same  tree  ?  Or  is  it  an  unmeaning  assertion,  which 
St.  Paul  has  repeatedly  made,  that  the  Church  is  one 
body,  united  in  its  many  members,  and  adhering  to  one 
head,  Jesus  Christ?  Whoever  beheld  the  eye  contend- 
ing with  the  hand,  or  the  belly  fighting  against  the 
foot? 


In  the  whole  universe,  consisting  of  pans  so  dis 
ant,  there  still  continues  a  general  harmony.  In  the 
animal  body  there  is  peace  among  all  the  members  ; 
and  with  whatever  excellence  one  member  is  endowed, 
it  confines  not  the  benefit  to  itself,  but  communicates 
it  to  all.  If  any  evil  happen  to  one  member,  the  whole 
body  affords  its  assistance.  Can  then  the  mere  animal 
connexion  of  nature  in  a  material  body,  formed  soon 
to  perish,  effect  more  in  preserving  harmony,  than  the 
union  of  the  spirit  in  a  mystical  and  immortal  body  ? 
Is  it  without  meaning,  that  we  pray  according  to  the 
command  of  Christ,  thy  will  be  done  on  earth  as  it  is 
in  heaven  ?  In  the  kingdom  of  heaven  there  is  perfect 
concord.  But  Christ  intended,  that  his  Church  should 
be  nothing  less  than  a  celestial  community,  a  heaven 
upon  earth  ;  men  who  belong  to  it  living,  as  much  as 
possible,  according  to  the  model  of  the  heavenly  king- 
dom, hastening  thither,  and  feeling  and  acknowledging 
their  whole  dependence  upon  it  for  present  and  future 
felicity. 

Come  then,  and  let  us  picture  in  imagination  some 
stranger,  either  from  those  nations  in  the  moon  which 
Empcdocles  inhabits,  or  those  worlds  which  Democri- 
tus  fabricated  ;  let  us  suppose  him  just  arrived  at  this 
world  of  ours,  and  desirous  of  knowing  what  is  going 
on  here ;  and  when  he  has  been  informed  of  the  vari- 
ous living  creatures  upon  its  surface,  let  him  be  told 
that  there  is  one  animal  wonderfully  composed  of  two 
distinct  parts,  of  a  body  which  he  possesses  in  common 
with  the  brutes,  of  a  mind  which  bears  a  semblance  of 
the  divine  mind,  and  is  the  image  of  the  Creator  ;  that 
he  is  so  noble  in  his  nature,  that  though  here  in  a  state 
of  exile,  yet  has  he  dominion  over  all  other  animals  ; 
that  feeling  his  celestial  origin,  he  is  always  aspiring 
13 


60 

tit  heaven  and  immortality  ;  that  he  is  so  dear  to  the 
eternal  Deity,  that  since  he  was  unable,  either  by  the 
powers  of  Nature  or  the  deductions  of  philosophy,  to 
reach  the  excellence  at  which  he  aspired,  the  eternal 
Deity  delegated  his  own  Son  to  bring  to  him  from 
heaven  a  new  doctrine.  Then,  after  the  stranger 
should  have  heard  the  whole  life  of  Christ,  and  become 
perfectly  acquainted  with  his  laws  and  precepts,  let  us 
suppose  him  to  ascend  some  lofty  pinnacle,  whence  he 
might  see  with  his  own  eyes  the  things  which  he  had 
heard  by  report  concerning  this  noble  animal,  rational, 
christian,  immortal  man. 

When  he  should  have  seen  all  other  animals  living 
at  peace  with  their  own  kind,  guided  by  the  laws  of 
nature,  and  desiring  nothing  but  what  nature  taught 
them  to  desire  ;  but  at  the  same  time  observed,  that 
there  was  one  animal,  and  one  alone,  trafficking  dis- 
honestly, intriguing  treacherously,  quarrelling  and 
waging  war  with  its  own  kind,  would  he  not  be  apt  t© 
suspect  any  of  the  other  animals  to  be  man,  of  whom 
he  had  heard  so  much,  rather  than  that  two-legged 
creature  which  is  really  man,  thus  perverted,  as  he 
would  appear,  from  the  state  in  which  God  made,  and 
to  which  Christ  came  to  restore  him  ?  But  suppose 
the  stranger  informed  by  some  guide,  that  this  animal 
is  really  man,  he  would  next  look  about  to  find  in  what 
place  these  christian  animals  have  fixed  their  abode, 
and  where,  following  their  divine  Teacher,  they  are 
now  exhibiting  the  model  of  an  angelic  community. 
Would  he  not  imagine,  that  christians  must  choose 
their  residence  any  where,  rather  than  in  countries 
where  he  sees  so  much  superfluous  opulence,  luxury, 
lust,  pride,  indolence,  tyranny,  ambition,  fraud,  envy, 
angei',  discord,  quarrels,  fightings,  battles,  wars,  tii- 


mults,  in  a  word)  a  more  abominable  sink  of  all  that 
Christ  condemns,  than  is  to  be  found  among  the  Turks 
and  the  Saracens  ? 

The  question  then  naturally  arises,  how  this  pesti- 
lence of  war  first  insinuated  itself  among  a  christian 
people  ?  This  evil,  like  most  other  evils,  made  its  way 
by  little  and  little  among  those  who  were  off  their 
guard.  All  evil,  indeed,  either  gradually  and  invisibly 
creeps  into  the  life  of  man,  or  forces  its  way  under  the 
disguise  of  seeming  good. 

In  the  church  militant,  learning  was  the  first  auxil- 
iary engaged  to  fight  for  religion.  It  was  a  desirable 
ally,  in  a  contest  with  heretics,  who  came  to  the  combat 
armed  with  the  literature  of  philosophers,  poets,  and 
orators.  Indeed,  in  the  earliest  ages  of  Christianity, 
the  professors  of  it  did  not  arm  themselves  for  defence 
even  with  learning,  but  relied  on  those  converts,  who 
brought  the  profane  knowledge  which  they  had  acquir- 
ed before  they  had  gained  a  knowledge  of  Christ,  to 
the  aid  of  piety  and  the  christian  cause.  Next  elo- 
quence, which  had  rather  been  concealed  at  first  than 
despised,  came  openly  forward,  and  was  approved  as 
an  auxiliary.  In  process  of  time,  under  the  pretence 
of  defeating  heretics,  the  vain  ambition  of  ostentatious 
disputation  crept  into  the  Church,  and  became  its 
bane.  The  matter  proceeded  so  far,  that  Aristotle 
was  admitted  into  the  midst  of  the  christian  sanctuary, 
and  admitted  so  implicitly,  that  bis  authority  carried 
with  it  a  sanction  paramount  to  the  authority  of  Christ ; 
for  if  Christ  had  said  any  thing,  that  did  not  perfectly 
square  with  the  received  modes  of  conducting  life,  it 
was  lawful  to  turn  it  a  little,  aside  by  an  ingenious 
comment ;  but  the  man  did  not  dare  to  shew  his  head, 
who  had  presumed  to  oppose,  in  the  slightest  mamter, 


62 

the  oracular  edicts  of  the  Stagirite.  From  him  we 
learned,  that  the  happiness  of  man  could  not  be  com- 
plete without  the  goods  of  the  body  and  of  fortune. 
From  him  we  learned,  that  a  state  could  not  flourish 
in  which  was  a  christian  equality.  Every  one  of  his 
dogmas  we  endeavoured  to  incorporate  with  the  doc- 
trine of  Christ,  which  is  much  the  same  as  to  attempt 
the  commixture  of  water  and  fire.  We  admitted 
something  also  from  the  Roman  laws,  on  account  of 
the  apparent  equity  which  they  displayed  ;  and  that 
they  might  agree  the  better,  we  forced  by  violence,  as 
far  as  we  could,  the  doctrine  of  the  gospel  into  a  con- 
formity with  these  laws.  But  these  laws  permit  us  to 
repel  force  by  force  ;  they  allow  every  one  to  litigate  ; 
they  approve  of  all  traffic  ;  they  admit  of  usury,  pro- 
vided it  is  moderate  ;  they  extol  war  as  glorious,  pro- 
vided it  is  just ;  and  they  define  that  war  to  be  a  just 
war  which  is  declared  so  by  any  prince,  though  the 
prince  be  either  a  child  or  a  fool.  Lastly,  The  whole 
doctrine  of  Christ  was  by  this  time  so  adulterated  by 
the  learning  of  Heathen  logicians,  sophists,  mathema- 
ticians, orators,  poets,  philosophers,  and  lawyers,  that 
the  greatest  portion  of  life  was  necessarily  consumed 
before  time  could  be  found  to  examine  the  mysterious 
learning  of  the  gospel,  to  which,  though  men  came  at 
last,  they  could  not  but  come  tinged  or  prejudiced 
with  so  many  worldly  opinions,  that  the  laws  and  pre- 
cepts of  Christ  eitker  gave  offence,  or  were  made  to 
bend  to  the  dogmas  preconceived  in  the  schools  of 
heathenism ;  and  this  was  so  far  from  being  disap- 
proved, that  it  was  a  crime  for  a  man  to  speak  of  evan- 
gelical knowledge  who  had  not  plunged,  as  the  phrase 
is,  over  head  and  ears  in  the  nugatory  and  sophistical 
nonsense  of  Aristotle  :  as  if  the  doctrine  of  Christ  were 


of  that  kind  which  could  not  he  adapted  to  the  . 
degrees  of  intellect  or  attainments,  or  could  by  am 
means  coalesce  with  the  vain  wisdom  of  mere  human 
philosophy. 

After  this,  christians  admitted  among  them  some- 
thing of  honourable  distinctions,  offered,  indeed,  at 
first  as  a  voluntary  tribute,  but  soon  demanded  as  a 
debt  to  merit.  So  far  there  appeared  nothing  unrea- 
sonable. The  next  step  was  to  admit  riches,  first  to 
be  distributed  for  the  relief  of  the  poor,  and  then  for 
their  own  private  use  ;  and  why  not,  since  that  method- 
ical arrangement  of  duties  was  so  on  learnt,  which  sug- 
gested that  charity  begins  at  home,  and  that  every  man 
is  to  himself  the  nearest  and  dearest  neighbour  ?  Nor 
was  a  pretext  wanting  for  this  deviation  from  christian 
disinterestedness.  It  was  but  natural  to  provide  for 
children,  and  no  more  than  right  to  look  forward  to 
approaching  old  age  Why,  indeed,  should  any  man, 
said  they,  refuse  riches  if  they  fall  to  him  honestly  ? 
By  these  gradations,  things  came  to  such  a  pass,  that 
he  at  last  was  thought  the  best  man  who  was  the 
richest  man  ;  nor  at  any  period  was  greater  respect 
paid  to  riches  among  the  Heathens  than  at  this  day 
among  christians.  For  what  is  there,  either  sacred  or 
profane,  which  is  not  governed  among  them  by  the 
despotism  of  money  ? 

To  all  these  extraneous  embellishments  or  fancied 
improvements  of  original  Christianity,  it  was  now  con- 
ceived, that  it  might  not  be  amiss  to  add  a  little  power. 
This  also  was  admitted,  but  with  an  apparent  modera- 
tion. In  short,  it  was  admitted  upon  these  terms,  that 
christians  satisfied  with  the  title  and  claim  to  power, 
should  leave  the  thing  itself  to  others'  administration. 
At  length,  and  by  insensible  degrees,  the  matter  pro- 
13* 


64 

i.ceded  so  far,  that  a  bishop  could  not  believe  himself 
a  bishop  in  earnest,  unless  he  possessed  a  little  particle 
of  worldly  power.  And  the  inferior  clergy,  if  beneficed, 
thought  themselves  dishonoured,  if,  with  all  their  ho- 
liness, they  could  not  possess  at  least  as  much  weight 
and  influence  as  the  profane  grandees,  who  lorded  it 
over  the  earth  with  ungodly  rule. 

In  the  ultimate  stage  of  the  progress,  christians  put 
?,  bold  face  upon  the  matter,  banished  every  childish 
blush,  and  broke  down  every  bar  of  modesty  and  mod- 
eration. Whatever,  at  any  time,  there  has  been  of 
avarice,  whatever  of  ambition,  whatever  of  luxury, 
whatever  of  pomp  and  pride,  whatever  of  despotism 
among  the  poor  Heathens,  the  whole  of  it,  however 
enormous,  the  christians  now  imitated,  equalled,  and 
surpassed. 

But  to  wave  more  trifling  articles,  did  the  Heathens, 
at  any  period  of  their  history,  carry  on  war  either  so 
continually  or  more  cruelly,  than  it  has  been  carried 
on,  in  all  ages,  among  christians  ?  How  many  pitiless 
storms  of  war,  how  many  treaties  broken,  how  much 
slaughter  and  devastation  have  we  seen  only  within 
the  few  years  just  elapsed  ?  What  nation  in  ail  Chris- 
tendom which  has  not  drawn  the  sword  on  its  neigh- 
bour ?  Christians,  after  all,  revile  unbelievers,  as  if 
there  could  be  a  more  pleasing  and  diverting  spectacle 
to  unbelievers,  than  that  which  we  christians  every  day 
exhibit  to  them  by  our  mutual  slaughter.  Xerxes 
was  stark  mad  when  he  led  on  that  immense  multitude 
to  invade  Greece.  Could  he  be  otherwise  than  mad, 
who  sent  letters  menacing  Mount  Athos  with  ven- 
geance, if  it  should  not  give  way  and  yield  him  a  pas- 
sage ;  who  ordered  the  Hellespont  to  be  whipped  with 
scourges,  because  it  did  not  smooth  its  waters  to  facil- 


£5 

itate  the  transportation  of  his  vessels  ?  Alexander  the 
Great  was   stark  mad  ;    no   man   ever  denied  it ;    ho 
thought    himself  a   demigod,   and    wished  for    more 
worlds   to  conquer  ;    so   ardently  did   he   burn  with  a 
feverish  thirst  for  glory.     And  yet  these  two  persons, 
whom  Seneca  does  not  hesitate  to  call  robbers  as  well 
as  madmen,  conducted  war  with  more  humanity  than 
we ;    conducted   war    with    more    good    faith  ;    they 
fought  not  with  weapons  so  unnaturally,  so  ingeniously 
cruel,  nor  with  similar  contrivances  for  mischief,  nor 
on  so  frivolous  pretences,  as  wre,  the  followers  of  Jesus 
Christ.     If  you  reviewr  the  history  of  the  Heathen  na- 
tions, how  many  chieftains  will  you  find  who  declined 
engaging  in  war,  by  every  studied  means  of  reconcila- 
tion,  who  chose  rather  to  win  over  an  enemy  by  kind- 
ness, than  to  subdue   him  by  arms  ?    Some  even  pre- 
ferred the  cession  of  a  principality  to  running  the  haz- 
ard of  war.     We,  pseudo-christians  or  christians  only 
in  name,  eagerly  seize  every  trifle,  that  can  possibly 
serve  as  an  occasion  of  war,     The  Heathen  warriors, 
before  they  came  to  blows,  had  recourse  to  conference. 
Among  the  Romans,  after  every  expedient  had  been 
tried  in  vain  to  preserve  peace,  a  herald  was  dispatch- 
ed with  many  formalities  ;    certain  preliminary  cere- 
monies were  gone  through,  and  delays  thus  industri- 
ously contrived,  to  temper  the  fury  of  the  first  onset. 
And  even  after  this  prelude  was  finished,  no  soldier 
durst  begin  the  battle  till  the  signal  was  given ;  and 
the  signal  was  contrived  to  be  given  in  such  a  manner, 
that  no  one  could  know  the  exact  time  of  it,  but  all 
waited  for  it  patiently ;  nor,  after  the  signal  was  once 
heard,  was  it  lawful  for  any  man  to  attack  or  strike 
the  enemy,  who  had  not  taken  the  military  oath.     The 
elder  Cato  actually  sent  orders  to  his  own  son,  wlTo 


66 

was  loitering  in  the  camp,  but  had  not  taken  the  oati;* 
to  return  to  Rome ;  or  if  he  chose  rather  to  remain 
with  the  army,  to  ask  permission  of  the  general  to 
engage  the  enemy.  As  the  signal  for  engagement  did 
not  give  liberty  to  fight  to  any  but  those  who  had  taken 
the  oath,  so  the  signal  once  sounded  for  retreat  imme- 
diately deprived  every  soldier  of  the  liberty  to  kill  a 
single  individual  in  the  enemy's  army.  The  great 
Cyrus  publicly  honoured  with  his  praise,  a  private 
soldier,  who,  though  he  had  lifted  updiis  sword  to  cut 
down  one  of  the  enemy,  instantly  withdrew  it,  and 
spared  the  foe,  on  hearing  the  signal  for  cessation  of 
battle.  This  was  so  ordered  by  the  Heathens  in  their 
wars,  that  no  man  might  imagine  himself  at  liberty 
to  slay  a  fellow-creature,  unless  compelled  by  una- 
voidable necessity. 

Now,  among  christians,  the  man  is  esteemed  a  brave 
fellow,  who,  meeting  one  of  the  nation  with  whom  he 
is  at  war  in  a  wood,  unarmed,  but  laden  with  money ; 
not  intending  to  fight,  but  endeavouring  to  make  his 
escape,  lest  he  should  be  forced  to  fight;  slays  him, 
robs  him  when  slain,  and  buries  him  when  robbed. 
Those  also  are  called  soldiers,  who,  incited  with  the 
hope  of  a  little  paltry  gain,  eagerly  hasten  as  volun- 
teers to  the  battle,  ready  to  bear  arms  on  either  side, 
even  against  their  own  kindred  and  their  own  prince. 
Wretches  like  these,  when  they  return  home  from 
such  engagements,  presume  to  relate  their  exploits  as 
soldiers;  nor  are  punished,  as  they  ought  to  be,  like 
robbers,  traitors,  and  deserters.  Every  one  holds  the 
common  hangman  in  abhorrence,  though  hired  to  do 
his  work,  though  be  only  puts  to  death  those  who  are 
found  guilty,  and  condemned  by  the  laws  of  his  coun- 
try, while,  at  the  same  time,  men  who,  forsaking  their 


hi 

parents,  their  wives,  and  their  children,  rush  as  volun- 
teers or  privateers  into  the  war,  not  hired,  but  ambi- 
tious to  be  hired  for  the  unnatural  work  of  human 
butchery,  shall  be  received,  when  they  return  home, 
with  a  heartier  welcome  than  if  they  had  never  gone 
to  rob  and  murder.  By  such  exploits  they  imagine, 
that  they  acquire  something  of  nobility.  A  man  is 
counted  infamous  who  steals  a  coat ;  but  if  the  same 
man  goes  to  the  wars,  and  after  shedding  blood,  returns 
from  the  battle  laden  with  the  property  of  a  great 
number  of  innocent  men,  he  is  ranked  among  honest 
and  reputable  members  of  society.  And  any  one 
among  the  common  soldiers,  who  has  behaved  himself 
with  remarkable  ferocity,  is  judged  worthy  of  being 
made  a  petty  officer  in  the  next  war.  If,  therefore, 
we  duly  consider  the  humane  discipline  of  the  ancient 
warriors  in  Heathen  nations,  the  wars  of  christians 
will  appear,  on  comparison,  to  be  merely  systems  of 
plunder. 

And  if  you  contrast  christian  monarchs  with  Heathen 
monarchs  in  their  conduct  of  war,  in  how  much  worse 
a  light  will  the  christians  appear  ?  The  kings  of  the 
Heathens  sought  not  gain,  but  glory  ;  they  took  delight 
in  promoting  the  prosperity  of  the  provinces  which 
they  subdued  in  war ;  barbarous  nations,  who  lived 
like  the  brutes,  without  letters  and  without  laws,  they 
polished  and  refined  by  the  arts  of  civilization  ;  they 
adorned  uncultivated  regions,  by  building  cities  and 
towns  in  them  ;  whatever  they  found  unprotected,  they 
fortified ;  they  built  bridges,  they  embanked  rivers, 
they  drained  swamps,  they  improved  human  life,  they 
facilitated  and  sweetened  human  intercourse  by  a 
thousand  similar  accommodations,  so  that  it  became 
in  those  days  of  generous  heroism,  an  advantage  to  have 


68 

keen  conquered.  How  many  things  are  handed  down 
to  us  by  tradition,  which  they  said  wisely,  or  acted  hu- 
manely and  temperately,  even  in  the  midst  of  war. 
But  the  military  transactions  of  christians,  are  too 
offensive  and  atrocious  to  bear  particular  enumeration. 
Upon  the  whole,  whatever  was  the  worst  part  of  the 
conduct  of  Heathens  in  war,  that  alone  we  closely  imi- 
tate, in  that  alone  we  exceed  them. 

It  may  now  be  worth  while  to  observe  in  what  man- 
ner christians  defend  the  madness  of  war. 

If,  say  they,  war  had  been  absolutely  unlawful,  God 
would  not  have  excited  the  Jews  to  wage  war  against 
their  enemies.  I  hear  the  argument,  and  observe 
upon  it,  that  the  objector  should  in  justice  add,  that 
the  Jews  scarcely  ever  waged  war,  as  the  christians 
do,  against  each  other,  but  against  aliens  and  infidels. 
We  christians  draw  the  sword  against  christians  To 
them,  a  difference  in  religion  and  the  worship  of 
strange  gods,  was  the  source  of  contest.  We  are 
urged  to  war  either  by  childish  anger,  or  a  hunger  and 
thirst  for  riches  and  glory,  and  oftentimes  merely  for 
base  and  filthy  lucre.  They  fought  at  the  express 
command  of  God  ;  we  at  the  command  of  our  own 
passions.  But,  if  we  are  so  fond  of  the  Jewish  model 
as  to  make  their  going  to  war  a  precedent  for  us,  why 
do  we  not,  at  the  same  time,  adopt  their  practice  of 
circumcision  ?  Why  not  sacrifice  cattle  ?  Why  not 
abstain  from  swine's  flesh  ?  Why  not  admit  polygamy  ? 
Since  we  execrate  these  practices,  why  do  we  pitch 
upon  their  warlike  actions  as  the  only  model  for  our 
imitation  ?  Why,  lastly,  do  we  follow  the  letter  which 
killeth,  and  neglect  the  spirit  of  their  institutions  ?  To 
the  Jews  war  was  permitted  for  the  same  reason  as 
divorce,  because  of  the  hardness  ©f  their  hearts. 


61) 

13 nt  since  the  time  that  Jesus  Christ  said,  Put  Op 
thy  sword  into  its  scabbard,  christians  ought  not  go  to 
war,  unless  it  be  in  that  most  honourable  warfare,  with 
the  vilest  enemies  of  the  Church,  the  inordinate  love 
of  money,  anger,  ambition,  and  the  fear  of  death. 
These  are  our  Philistines,  these  our  Nabuchodonosors, 
these  our  Moabites  and  Ammonites,  with  whom  we 
ought  never  to  make  a  truce ;  with  these  we  must 
engage  without  intermission,  till  the  enemy  being 
utterly  extirpated,  peace  may  be  firmly  established. 
Unless  we  subdue  such  enemies  as  these,  we  can  nei- 
ther have  peace  with  ourselves,  nor  peace  with  any 
one  else.  This  is  the  only  war  which  tends  to  produce 
a  real  and  a  lasting  peace.  He  who  shall  have  once 
conquered  foes  like  these,  will  never  wish  to  wage 
war  with  any  mortal  man  upon  the  face  of  that  earth., 
on  which  God  placed  all  men  to  live,  to  let  live,  and 
to  enjoy  the  life  he  gave. 

I  lay  no  stress  on  the  opinion  of  those  who  interpret 
the  two  swords  given  to  Peter  to  mean  two  powers, 
the  civil  and  ecclesiastical,  claimed  by  the  successors 
of  Peter,  since  Christ  suffered  Peter  himself  to  fall 
into  an  error  in  this  matter,  on  purpose  that,  when  he 
was  ordered  to  put  up  his  sword,  it  might  remain  no 
longer  a  doubt,  that  war  was  prohibited,  which,  before 
that  order,  had  been  considered  as  allowable.  But 
Peter,  they  allege,  did  actually  use  his  sword.  It  is 
true,  he  did  ;  but  while  he  was  still  a  Jew,  and  had  not 
yet  received  the  genuine  spirit  of  Christianity.  He 
used  his  sword,  not  in  support  of  any  disputable  claim 
to  property,  not  to  defend  goods,  chattels,  lands,  and 
estates  as  we  do,  nor  yet  for  his  own  life,  but  for  the 
life  of  his  Lord  and  Master.  Let  it  also  be  remembered, 
that  he  who  used  the  sword  in  defence  of  his  Master, 


70 

very  soon  after  denied  and  renounced  that  Master.  If 
Peter  is  to  be  our  model,  and  if  we  are  so  much  pleas- 
ed with  the  example  of  Peter  fighting  for  Christ,  we 
may  probably  approve  also  the  example  of  Peter  deny- 
ing Christ. 

Peter,  in  using  his  sword,  only  made  a  slip  in  con- 
sequence of  the  impulse  of  a  sudden  passion,  yet  he 
was  reprimanded.  But  if  Christ  approved  this  mode 
of  defence,  as  some  most  absurdly  infer  from  this 
transaction,  how  happens  it  that  the  uniform  tenor  of 
his  whoie  life  and  doctrine  teaches  nothing  else  but 
forbearance  ?  Why,  when  he  commissioned  his  disci- 
ples, did  he  expose  them  to  the  despots  of  the  world, 
armed  only  with  a  walking-stick  and  a  wallet — a  staff 
and  a  scrip  ?  If  by  that  sword,  which  Christ  ordered 
them,  after  selling  every  thing  else,  to  buy,  is  meant 
a  moderate  defence  against  persecution,  as  some  men 
not  only  ignorantly,  but  wickedly  interpret  it,  how 
came  it  to  pass  that  the  martyrs  never  used  it  ? 

Here  it  is  usual  to  bring  forward  the  rabbinical 
limitations,  and  to  say,  that  it  is  lawful  for  a  hired  sol- 
dier to  fight,  just  as  it  is  for  a  butcher  to  practise  his 
trade  for  a  livelihood,  since  the  one  has  served  an  ap- 
prenticeship to  the  art  of  killing  sheep  and  oxen,  and 
the  other  to  the  art  of  killing  men,  both  may  equally 
follow  their  trade  in  perfect  consistence  with  the  char- 
acter of  good  and  worthy  members  of  society,  provided 
always  that  the  war  be  just  and  necessary.  And  their 
definition  of  a  just  and  necessary  war  is  as  follows : — 
That  is  a  just  and  necessary  war,  which,  whatsoever 
it  be,  howsoever  it  originates,  on  whomsoever  it  is 
waged,  any  prince  whatever  may  have  thought  proper 
to  declare.  Priests  may  not,  indeed,  actually  brandish 
the  sword  of  war,  but  they  may  be  present  at,  preside 


n 

gvcr,  and  superintend  by  their  counsels,  all  its  ©peti- 
tions.    They  would   rot,   indeed,  for  the  world  go  to 
war  from  motives  of  revenge,  but  solely  from  a  love 
of  justice,  and  a  desire  to  promote  a  righteous  cause  ; 
but  what  man  alive  is  there  who  does  not  think,  or  at 
least  maintain,  that  his  own  cause  is  a  righteous  cause  ? 
Christ,  indeed,  sent  forth   his   messengers  without 
weapons ;    but  while  he  was   with  them,  they  did  not 
want  weapons.     When  the  time  of  his  departure  was 
at  hand,  he  advised  them  to  take  a  scrip  and  a  swrord  ; 
a  scrip  to  provide   against   hunger,  and  a  sword  :o 
guard  against  enemies.     These  precepts,  nevertheless, 
§uch  as,  Take  no  thought  for  the  morrow — Do  good 
to  them  that  hate  you — and   the  like  remained  in  full 
force.     If  St.  Paul  and  St.  Peter  give  similar  admoni- 
tions about  defence  and  provision,  it  must  be  remem- 
bered, that  they  are  of  the  nature  of  temporary  advice 
only,  not  of  precepts  or   fixed  rules  of  perpetual  and 
universal  obligation.     But  it  is  with  these  occasional 
admonitions  or   advice,    sophistically    represented  as 
everlasting  rules,  that  we  feed  the  ambition  of  princes, 
and  hold  out  something  with  which  they  flatter  them- 
selves, that  their  conduct  is  justifiable  and  reconcilable 
to  the  principles  of  the  gospel ;  and  as  if  there  were 
danger  lest  the  world  should  enjoy  a  repose  from  the 
horrors  of  war,  we  assert  the  propriety  or  expediency 
of  war  from  the  sword,  one  part  only  of  these  words 
of  Christ ;    and  as  if  we  were  afraid  the  avarice  of 
mortals  should  relax  a  little  of  its  labours  in  heaping 
up  riches,  we  make  Christ  the  adviser  and  abettor  of 
covetousness,    misinterpreting  the  other  part  of  his 
words,  the  scrip,  as  if  he  perpetually  prescribed,  and 
did  not  only  and  merely  permit  for  a  particular  occa- 
sion, what  he  had  before  most  peremtorily  interdicted, 
14 


72 

•when  he  said,  Do  good  to  them   that  hate  you,  und 
take  no  thought  for  the  morrow. 

The  world  had  its  own  laws  and  its  own  established 
practices  before  the  gospel  appeared  ;  it  punished  with 
death,  it  waged  war,  it  heaped  up  pelf,  both  into  the 
public  treasury  and  into  the  private  coffer ;  it  wanted 
not  to  be  taught  what  it  already  knew  and  practised. 
Our  Lord  did  not  come  to  tell  the  world  what  enormity 
was  permitted,  how  far  we  might  deviate  from  the 
Taws  of  rectitude,  but  to  shew  us  the  point  of  perfec- 
tion at  which  we  were  to  aim  with  the  utmost  of  our 
ability. 

They,  however,  who  warmly  dissuade  mankind  from 
war,  are  suspected  of  heresy,  while  they  who  by  artful 
salvoes  and  quibbles  contrive  to  dilute  the  strength  of 
the  gospel,and  who  find  out  plausible  pretexts  by  which 
princes  may  gratify  their  lust  for  war  and  plunder, 
without  appearing  to  act  too  openly  against  gospel 
principles,  are  deemed  orthodox  divines,  and  teachers 
of  true  evangelical  religion  ;  whereas,  a  true  christian 
teacher  or  preacher,  never  can  give  his  approbation  to 
war ;  he  may,  perhaps,  on  some  occasions,  connive  at 
it,  but  not  without  grief  and  reluctance. 

But  they  urge,  that  the  laws  of  nature,  the  laws  of 
society,  and  the  laws  of  custom  and  usage,  conspire  in 
dictating  the  propriety  of  repelling  force  by  force,  and 
defending  life — and  money  too,  which,  as  Hesiod  says, 
is  to  some  persons  as  dear  as  life.  So  much  I  allow. 
But  gospel  grace,  of  more  force  than  all  these  laws, 
declares,  in  decisive  words,  that  those  who  revile  us, 
we  must  not  revile  again  ;  that  we  must  do  good  to 
them  who  use  us  ill ;  that  to  those  who  take  a  part  of 
our  possessions,  we  should  give  up  the  whole ;  and 
that  we  should  also  pray  for  them  who  design  to  take 


away  our  lives.  All  this,  they  tell  us,  had  a  particular 
reference  to  the  apostles;  but  I  contend,  that  it  also 
refers  to  all  christian  people,  to  the  whole  body  which 
should  be  entire  and  perfect,  though  one  member  may 
have  been  formerly  distinguished  by  some  particular 
pre-eminence.  The  doctrine  of  Christ  can,  indeed, 
have  no  reference  to  them,  who  do  not  expect  theiv' 
reward  with  Christ.  Let  those  draw  swords  for  money, 
for  land,  and  for  power,  who  laugh  at  Christ's  saying, 
that  the  poor  in  spirit  were  the  happy  men  ;  that  is, 
that  those  were  the  truly  rich,  who  desired  none  of 
this  world's  riches  or  honours.  They  who  place  the 
chief  good  in  things  like  these,  fight  for  their  lives  ; 
but  then  they  are  of  that  description  of  persons,  who 
are  not  sensible  that  this  life  is  a  kind  of  death,  and 
that  to  the  godly  there  is  provided  a  treasure  in  heaven, 
a  happy  immortality. 

They  object  to  us,  that  there  have  been  Roman 
pontiffs  who  authorized  war,  and  took  an  active  part 
in  it.  They  farther  object  those  opinions  or  decrees 
of  the  fathers,  in  which  war  seems  to  be  approved. 
Of  this  sort  there  are  some,  but  they  are  only  among 
the  later  writers,  who  appeared  when  the  true  spirit 
of  Christianity  began  to  languish  ;  and  they  are  very 
few ;  while,  on  the  other  hand,  there  are  innumerable 
ones  among  writers  of  acknowledged  sanctity,  which 
absolutely  forbid  war.  Why  do  the  few  rather  thai' 
the  many  obtrude  themselves  into  our  minds  ?  Why 
do  we  turn  our  eyes  from  Christ  to  men,  and  choose 
rather  to  follow  examples  of  doubtful  authority,  than 
an  infallible  guide,  the  Author  and  Finisher  of  ol\r 
faith  ?  The  Roman  pontiffs  were  but  men  ;  and  it  ma;. 
have  happened,  that  they  were  ill-advised,  that  they 
were  inattentive,  and  lastly,  that  they  were  not  over 


74 

laden  either  with  wisdom  or  piety ;  though,  indeed, 
you  will  not  find,  even  among  such  as  these,  that  those 
kinds  of  war  in  which  we  are  continually  engaged  were 
countenanced ;  a  point  which  I  could  evince  by  the 
/clearest  arguments,  if  I  did  not  wish  to  dwell  no  longer 
on  this  part  of  the  debate. 

Bernard,  indeed,  has  praised  warriors  ;  but  praised 
them  in  such  a  manner  as  to  condemn,  at  the  same 
time,  the  whole  of  our  war  system.  But  why  should 
}  care  about  the  writings  of  Bernard,  or  the  disputa- 
tions of  Thomas,  when  I  have  before  my  eyes  the  ab- 
solute prohibition  of  Christ,  who  in  plain  terms  has 
told  us,  we  must  not  resist  evil ;  that  is  to  say,  not  in 
the  manner  in  which  the  generality  of  mankind  do 
resist  it,  by  violence  and  murder. 

But  they  proceed  to  argue,  that  as  it  is  lawful  to 
inflict  punishment  on  an  individual  delinquent,  it  must 
also  be  lawful  to  take  vengeance  on  an  offending  state. 
The  full  answer  to  be  given  to  this  argument  would 
involve  me  in  greater  prolixity  than  is  now  requisite. 
I  will  only  say,  that  the  two  cases  differ  widely  in  this 
respect.  He  who  is  convicted  judicially  suffers  the 
punishment  which  the  laws  impose  ;  but  in  war,  each 
side  treats  the  other  side  as  guilty,  and  proceeds  to 
inflict  punishment,  regardless  of  law,  judge,  or  jury. 
In  the  former  case,  the  evil  one  falls  on  him  who  com- 
mitted the  wrong  ;  the  benefit  of  the  example  redounds 
to  ail.  In  the  latter  case,  the  greatest  part  of  the  very 
numerous  evils  falls  on  those  who  deserve  no  evil  at 
all ;  on  husbandmen,  on  old  people,  on  mothers  of 
families,  on  orphans,  and  on  defenceless  young  females. 
But  if  any  good  at  all  can  be  gathered  from  a  thing, 
Which  is  itself  the  worst  of  all  things,  the  whole  of  that 
good  devolves  to  the  share  of  a  few  most  profligate 


75 

robbers,  to  the  mercenary  pillager,  to  the  piratical 
privateer,  perhaps  to  a  very  few  generals  or  statesmen, 
by  whose  intrigues  the  war  was  excited  for  this  very 
purpose,  and  who  never  thrive  so  well  as  in  the  wreck 
of  the  republic.  In  the  former  case,  one  man  suffers 
for  the  sake  of  all ;  in  the  latter  case,  in  order  to  re- 
venge or  serve  the  cause  of  a  few,  and,  perhaps,  of 
one  man  only,  we  cruelly  afflict  many  thousand  per- 
sons, who  gave  no  offence  and  did  no  injury.  It  would 
be  better  to  let  the  crime  of  a  few  go  unpunished!, 
than  while  we  endeavour  to  chastise  one  or  two  by 
war,  in  which,  perhaps,  we  may  not  succeed  to  involve 
our  own  people,  the  neighbouring  people,  and  the  in- 
nocent part  of  the  enemies,  for  so  I  may  call  the  mul- 
titude, in  certain  calamity.  It  is  better  to  let  a  wound 
alone,  which  cannot  be  healed  without  injury  to  the 
whole  body.  But  if  any  one  should  exclaim,  "  That 
it  would  be  unjust,  that  he  who  has  offended  should 
not  suffer  condign  punishment,"  I  answer,  that  it  is 
much  more  unjust,  that  so  many  thousand  innocent 
persons  should  be  called  to  share  the  utmost  extremity 
of  misfortune  which  they  could  not  possibly  have  de- 
served. 

In  these  times,  indeed,  we  see  almost  every  war 
which  breaks  out,  deriving  its  origin  from  some  nuga- 
tory and  absolete  pretence,  or  from  the  ambitious  con- 
federacies of  princes,  who,  in  order  to  bring  some  con- 
tested petty  town  under  their  jurisdiction,lead  the  whole 
empire  into  extreme  jeopardy.  After-  all,  this  petty 
town  or  inconsiderable  object,  whatever  it  may  be, 
claimed  at  the  expense  of  much  blood  and  treasure,  is 
sold  or  ceded  at  the  return  of  peace.  Some  one  will 
say,  would  you  not  have  princes  prosecute  their  just 
rights  ?  I  am  sensible,  that  it  is  not  the  business  of 
!4* 


persons  like  me  to  dispute  too  freely  upon  the  rights 
of  princes,  which,  were  it  safe,  would  involve  me  in  a 
longer  discourse  than  would  suit  the  present  occasion. 
I  will  only  say,  that  if  every  claim  or  disputable  title 
be  a  sufficient  cause  for  undertaking  a  Avar,  that  it  is 
likely,  in  the  multitudinous  changes  and  chances  of 
human  affairs,  a  claim  or  disputable  title  will  never  be 
wanting  for  the  purpose.  What  nation  is  there,  that 
has  not  been  driven  from  some  part  of  its  territories, 
and  which  has  not  in  its  turn  driven  others  ?  How 
often  have  men  emigrated  from  one  quarter  to  another  ? 
How  often  has  the  seat  of  empire  been  transferred 
hither  and  thither,  either  by  chance  or  by  general  con- 
sent ?  Now  let  the  people  of  modern  Padua,  for  in- 
stance, go  and  claim  the  territory  of  Troy,  because 
Antenor,  their  founder,  was  a  Trojan.  Let  the  mod- 
ern Romans  put  in  their  claim  to  Africa  and  Spain, 
because  some  of  their  provinces  formerly  belonged  to 
the  Romans  of  antiquity,  their  forefathers. 

Add  to  this,  that  we  are  apt  to  call  that  dominion, 
or  absolute  property,  which  is  only  administration,  or 
executive  government  on  trust.  There  cannot  be  the 
same  absolute  right  over  men,  all  free  by  nature,  as 
there  is  over  cattle.  This  very  right  which  you  pos- 
sess, limited  as  it  is,  was  given  you  by  the  consent  of 
the  people.  They  who  gave,  unless  I  am  mistaken, 
^;an  take  away.  Now  see  how  trifling  a  matter  to  the 
people  is  the  subject  in  dispute.  The  point  of  contest 
5s,  not  that  this  or  that  state  may  become  subject  to  a 
^ood  prince  rather  than  to  a  bad  one  ;  but  whether  it 
.should  be  given  up  as  property  to  the  claim  of  Fer- 
dinand, or  to  the  claim  of  Sigismund  ;  whether  it  should^ 
^>ay  tribute  to  Philip,  or  to  Louis.  This  is  that  great 
and  mighty  right,  for  the  establishment  of  which,  the 


77 

whole  world  is  to  be  involved  in  one  scene  of  war,  cor 
fusion,  and  bloodshed. 

But  be  it  so  ;  let  this  right  be  estimated  as  highly  as 
you  please  ;  let  there  be  no  difference  between  the  right 
to  a  man's  private  farm  and  to  the  public  state  ;  no 
difference  between  cattle  bought  with  your  own  money, 
and  men,  not  only  born  free,  but  become  christians  ; 
yet  it  would  be#the  part  of  a  wise  man  to  weigh  well 
in  his  mind,  whether  this  right  is  of  so  much  value  as 
that  he  ought  to  prosecute  it,  at  the  expense  of  that 
immensity  of  calamities,  which  must  be  brought 
by  the  prosecution  of  it,  on  his  own  people,  on  those 
who  are  placed  under  his  tutelary  care,  and  for  whose 
good  he  wears  the  crown. 

If,  in  forming  this  estimate,  you  cannot  display  the 
generosity  of  a  truly  princely  character,  yet,  at  least., 
shew  us  the  shrewdness  of  a  cunning  tradesman,  that 
knows  and  pursues  his  own  interest.  The  tradesman 
despises  a  loss,  if  he  sees  it  cannot  be  avoided  without 
a  greater  loss  ;  and  sets  it  down  as  clear  gain,  if  he 
can  escape  a  dangerous  risk  at  a  trifling  expense. 

There  is  a  trite  little  story,  that  exhibits  an  example 
in  private  life,  which  it  might  not  be  amiss  to  follow, 
when  the  State  is  in  danger  of  involving  itself  in  war. 
There  were  two  near  relations,  who  could  not  agree 
on  the  division  of  some  property  which  devolved  to 
them ;  neither  of  them  would  yield  to  the  other,  and 
there  seemed  to  be  no  possibility  of  avoiding  a  suit  at 
law,  and  leaving  the  matter  to  be  decided  by  the  ver- 
dict of  a  jury.  Counsel  were  retained,  the  process 
commenced,  and  the  whole  affair  was  in  the  hands  of 
the  lawyers.  The  cause  was  just  on  the  point  of  being 
brought  on,  or  in  other  words,  war  was  declared.    At 


re 

this  period,  one  of  the  parties  sent  for  his  opponent? 
and  addressed  him  to  the  following  purpose  : 

"  In  the  first  place,"  said  he,  "  it  is  certainly  unbe- 
coming, to  speak  in  the  most  tender  terms  of  it,  that 
two  persons,  united  like  us  by  nature,  should  be  dis- 
severed by  interest.  In  the  second  place,  the  event  of 
a  law-suit  is  no  less  uncertain  than  the  event  of  war. 
To  engage  in  it,  indeed,  is  in  our  own  power ;  to  put 
an  end  to  it,  is  not  so.  Now  the  whole  matter  in  dis- 
pute is  one  hundred  pieces  of  gold.  Twice  that  sum 
must  be  expended  on  notaries,  on  attornies,  on  coun- 
sellors, on  the  judges  and  their  friends,  if  we  go  to  law 
about  it.  We  must  court,  flatter,  and  fee  them ;  no£ 
to  mention  the  trouble  of  dancing  attendance,  and 
paying  our  most  obsequious  respects  to  them.  In  a 
•word,  there  is  more  cost  than  worship  in  the  business, 
more  harm  than  good,  and,  therefore,  I  hope  this  con- 
sideration will  weigh  with  you  to  give  up  all  thoughts 
of  a  law-suit.  Let  us  be  wise  for  ourselves,  rather 
than  those  plunderers  ;  and  the  money  that  would  be 
ill-bestowed  on  them,  let  us  divide  between  ourselves. 
Do  you  give  me  one  moiety  from  your  share,  and  I  will 
give  you  the  same  from  mine.  Thus  we  shall  be  clear 
gainers  in  point  of  love  and  friendship,  which  we 
should  otherwise  lose;  and  we  shall  escape  all  the 
trouble.  But  if  you  do  not  choose  to  yield  any  thing 
to  me,  wh;  then,  and  in  that  case,  I  cheerfully  resign 
the  whole  to  you,  and  you  shall  do  just  as  you  please 
with  it.  I  had  rather  the  money  should  be  in  the 
bands  of  a  friend,  than  in  the  clutches  of  those  insatia- 
ble robbers.  I  shall  have  made  profit  enough  by  the 
bargain,  if  I  shall  have  saved  my  character,  kept  my 
friend,  and  avoided  the  plague  of  a  law-suit," 


79 

The  justice  of  these  remarks,  and  the  good  humour 
with  Which  they  were  made,  overcame  the  adversary. 
They, therefore, settled  the  business  among  themselves, 
and  left  the  poor  lawyers  in  a  rage,  gaping  like  so 
many  rooks  for  the  prey  that  had  just  escaped  their 
hungry  maws. 

In  the  infinitely  more  hazardous  concerns  of  war, 
let  statesmen  condescend  to  imitate  this  instance  of 
discretion.  Let  them  not  view  merely  the  object 
which  they  wish  to  obtain,  but  how  great  a  loss  of  good 
things,  how  many  and  great  dangers,  and  what  dread- 
ful calamities  they  are  sure  of  incurring,  in  trying  to 
obtain  it ;  and  if  they  find,  upon  holding  the  scales 
with  an  even  hand,  and  carefully  weighing  the  advan- 
tages with  the  disadvantages,  that  peace,  even  with 
some  circumstances  of  injustice,  is  better  than  a  just 
war,  why  should  they  choose  to  risk  the  die  of  battle  ? 
Who  but  a  madman,  would  angle  for  a  vile  fish  with 
a  hook  of  gold  ?  If  they  see  much  more  loss  than  gain 
in  balancing  the  account,  even  on  the  supposition  that 
every  thing  happens  fortunately,  would  it  not  be  better 
to  recede  a  little  from  their  strict  and  rigorous  right, 
than  to  purchase  a  little  advantage  at  the  high  price 
of  eviis  at  once  undefined  and  innumerable  ?  Let  the 
possessors  keep  their  obsolete  claims  and  titles  unmo- 
lested, if  I  cannot  dispute  them  without  so  great  a  loss 
of  christian  blood  1  The  reigning  prince  has,  probably, 
possessed  his  doubtful  right  many  years  ;  he  has  ac- 
customed his  people  to  his  reins  ;  he  is  known  and 
acknowledged  by  them ;  he  is  executing  the  princely 
functions ;  and  shall  some  pretender  start  up,  and 
having  found  an  old  title  in  antiquated  chronicles  or 
musty  parchments,  go  and  disturb  the  state  that  is 
quietly  settled,  and  turn  every  thing,  as  the  phrase  is, 


so 

topsy-turvy,  especially  when  we  see,  that  there  is  no- 
thing among  mortals  which  remains  fixed  and  stable? 
but  every  thing,  in  its  turn,  becomes  the  sport  of  for- 
tunes, and  ebbs  and  flows  like  the  tide  ?  What  end 
ean  it  answer  to  claim,  with  such  mischievous  and 
tumultuary  proceedings,  what,  after  it  is  claimed  and 
obtained,  will  soon  change  hands,  and  find  its  way  to 
another  claimant,  and  to  some  unborn  proprietor  ? 

But  supposing  christians  unable  to  despise,  as  they 
certainly  ought,  such  trifles,  yet  why,  on  the  breaking 
out  of  a  dispute,  must  they  rush  instantly  to  arms  ? 
The  world  has  so  many  grave  and  learned  bishops,  so 
many  venerable  churchmen  of  all  ranks,  so  many 
grey-headed  grandees,  whom  long  experience  has 
rendered  sage,  so  many  councils,  so  many  senates, 
certainly  instituted  by  our  ancestors  for  some  useful 
purpose ;  why  is  not  recourse  had  to  their  authority* 
and  the  childish  quarrels  of  princes  settled  by  their 
wise  and  decisive  arbitration  ? 

But  more  respect  is  paid  to  the  specious  language 
of  the  princes  themselves,  who  cry  out,  "  religion  is 
in  danger,"  and  that  they  go  to  war  to  defend  the 
Church,  as  if  the  people  at  large  were  not  the  prince's 
church,  or  as  if  the  whole  dignity  or  value  of  the 
church  consisted  in  the  revenues  of  the  priesthood,  or 
as  if  the  church  rose,  flourished,  and  became  firmly 
established  in  the  world  by  war  and  slaughter,  and  not 
rather  by  the  blood  of  the  martyrs,  by  bearing  and 
forbearing,  and  by  a  contempt  for  life,  in  competition 
with  duty  and  conscience. 

I,  for  one,  do  not  approve  the  frequent  holy  wars 
which  we  make  upon  the  Turks.  Ill  would  it  fare 
with  the  christian  religion,  if  its  preservation  in  the 
world  depended  on  such  support ;  nor  is  it  reasonable 


81 

to  believe,  that  good  christians   will  ever  be  made  b) 
such  initiation  into  their  religion  as  force  and  slaughter. 
What  is  gained  to  the  cause  by  the  sword,  may  in  its 
turn  be  lost  by  the   sword.     Would  you  convert  the 
Turks  to  Christianity,  shew  them  not  your  riches,  your 
troops  of  soldiers,  your  power  to  conquer,  your  pre- 
tended title  to  their  dominions,  but  shew  them  the  in- 
fallible credentials  of  a  christian,  an  innocent  life,  a 
desire  to  do  good  even  to  enemies,  an  invincible  pa- 
tience   under   all    kinds  of  injuries,    a  contempt  for 
money,  a  disregard  of  glory,  a  life  itself  little  valued, 
and  then  point  out  to  them  the  heaven-taught  doctrine 
which  leads  to  such  a  conduct,  and   requires  such  a 
life  ;    these   are  the   arms  by  which  unbelievers  are 
best  subdued.     As  we  now   go   on,  we  engage  in  the 
field  of  battle  on  equal  terms,  the  wicked  with  the 
wicked,  and  our  religion  is  no  better  than  their  own. 
I  will  say  more,  and  I    wish   I  said  it  with  greater 
boldness  than  truth  :  if  we  drop  the  name  of  christians 
and  the  banner  of  the  cross,  we  are  no  better  than 
Turks  fighting  against  our  brother  Turks.     If  our 
religion  was  instituted  by  troops  of  soldiers,  established 
by  the  sword,  and  disseminated  by  war,  then,  indeed, 
let  us  go  on  to  defend  it  by  the  same  means  by  which 
it  was  introduced  and  propagated.     But  if,  on  the  con- 
trary, it  was  begun,  established,  and  disseminated  by 
methods  totally  different,  why  do  we  have  recourse, 
as  if  we  were  afraid  to  rely  on  the  aid  of  Christ,  to  the 
practices  of  the  poor  Heathens,  for  succour  and  defence 
of  the  christian  cause  ? 

But  the  objector  repeats,  "  Why  may  I  not  go  and 
cut  the  throats  of  those  who  would  cut  our  throats  if 
they  could  ?"  Do  you  then  consider  it  as  a  disgrace, 
that  any  should  be  wickeder  than  you  ?  Why  do  you 


82 

not  go  and  rob  thieves  ?  They  would  rob  you  if  they 
could.  Why  do  you  not  revile  them  that  revile  you? 
Why  do  you  not  hate  them  that  hate  you  ? 

Do  you  consider  it  as  a  noble  exploit  for  a  christian, 
having  killed  in  war  those  whom  he  thinks  wicked, 
but  who  still  are  men  for  whom  Christ  died,  thus  to 
offer  up  victims  most  acceptable  to  the  devil,  and  to 
delight  that  grand  enemy  in  two  instances :  first,  that 
a  man  is  slain  at  all  ;  and  secondly,  that  the  man  who 
slew  him  is  a  christian  ? 

There  are  many  people,  who,  while  they  set  up  for 
better  christians  than  their  neighbours,  and  wish  t© 
appear  men  of  extraordinary  zeal  and  piety,  endeavour 
to  do  as -much  evil  as  they  possibly  can  to  an  unbe- 
lieving nation  ;  and  what  evil  they  forbear  to  inflict, 
solely  because  they  want  tljie  power,  they  make  up  for 
by  hearty  curses  and  imprecations  ;  whereas,  this  con- 
duct alone  is  sufficient  to  prove  any  man  to  be  no 
christian  at  all.  Others  again,  desirous  of  seeming 
outrageously  orthodox,  call  down  the  most  dreadful 
curses  on  the  heads  of  those  whom  we  name  heretics, 
though  they  themselves  prove  by  this  very  conduct, 
that  they  are  worthier  of  that  appellation.  He  that 
would  pass  for  a  truly  orthodox  christian,  must  en- 
deavour,by  mild  methods  and  mild  methods  aloncto  re- 
claim those  who  err,  from  the  error  of  their  ways,  and 
bring  them  into  the  paths  of  peace. 

We  spit  our  spite  against  infidels,  and  think,  by  so 
doing,  that  we  are  perfectly  good  christians  ;  perhaps, 
at  the  same  time,  more  abominable  for  the  very  act, 
in  the  sight  of  God,  than  the  infidels  themselves,  the 
objects  of  our  rancour.  If  the  ancient  and  primitive 
preachers  of  the  gospel,  had  felt  sentiments  as  bitterly 
hostile  against   us   before   our  conversion  as  we  do 


85 

against  the  infidels  of  our  time,  where  should  we  have 
been,  who,  in  consequence  of  their  patience  and  for- 
bearance, are  now  existing  christians  ?  Assist  the  poor 
infidels  in  their  misfortune  of  infidelity;  make  them, 
by  instruction  and  example,  pious,  wherever  they  are 
now  the  contrary,  and  I  will  acknowledge  your  chris- 
tian disposition,  your  benevolent  views,  and  your  sound 
orthodoxy. 

There  are  a  great  many  orders  of  mendicant  Monks 
in  the  world,  who  wish  to  be  thought  the  pillars  of  the 
Church.  How  few,  among  so  many  thousands,  who 
would  risk  their  lives  to  propagate  the  christian  re- 
ligion !  But,  say  they,  they  have  no  hope  of  success, 
if  they  were  to  attempt  it.  But  I  say,  there  would  be 
the  best  grounded  hopes  of  it,  if  they  would  bring  into 
action  the  manners  of  their  founders  and  ancestors, 
Dominic  and  Francis,  who,  I  believe,  had  an  unfeigned 
contempt  for  this  world,  not  to  dwell  upon  their  truly 
apostolical  lives  and  conversations.  We  should  not 
want  even  miracles,  if  the  cause  of  Christ  now  required 
them.  But,  after  all,  those  who  boast  themselves  to 
be  the  vicars  and  successors  of  St.  Peter,  the  great 
institutor  of  the  Church,  and  of  the  other  apostle6, 
place  their  whole  trust  in  the  arm  of  flesh,  in  sup- 
ports merely  human,  in  fleets  and  in  armies  alone. 
These  rigid  professors  of  the  true  religion,  live  in 
cities  flowing  with  riches  and  abandoned  to  luxury, 
where  they  stand  a  chance  of  becoming  corrupt  them- 
selves, rather  than  of  correcting  the  manners  of  others ; 
and  where  there  is  plenty  of  pastors  to  instruct  the 
people,  and  of  priests  to  sing  praises  to  God.  They 
live  in  the  courts  of  princes,  where  they  behave  in  a 


15 


84 

manner  which  I  shall  not  at  present  minutely  relate.* 
They  hunt  legacies ;  they  go  in  quest  of  filthy  lucre ; 
they  make  themselves  subservient  to  the  purposes  of 
despots ;  and  lest  they  should  appear  not  to  labour  in 
their  vocation,they  stigmatize  erroneous  articles  of  faith, 
they  mark  persons  who  are  suspected, who  give  offence, 
who  are  guilty  of  want  of  respect  to  themselves,  of 
heresy  and  of  schism.  For  they  had  rather  bear  rule 
and  possess  power,  though  to  the  injury  of  Christ's 
people,  than  at  any  the  least  risk  of  their  own  ease 
or  safety,  extend  the  rule,  the  power,  and  the  kingdom 
of  Jesus  Christ. 

Now  those  whom  we  call  Turks,  are,  in  some 
respects,  half  christians,  and,  perhaps,  approach  nearer 
to  genuine  Christianity  than  most  of  ourselves.  For 
how  many  among  us  are  there,  who  neither  believe 
the  resurrection  of  the  body,  nor  that  the  soul  survives 
the  body's  dissolution  ?  And  yet,  with  what  vindictive 
rage  do  these  men,  when  in  authority,  rise  up  to  pun- 
ish some  little  heretical  wretch,  who  has  had  the  au- 
dacity to  doubt  whether  the  Roman  pontiff  has  any 
jurisdiction  over  the  souls,  that  lie  in  torment  in  pur- 
gatory. Let  us  first  cast  the  beam  out  of  our  own  eye, 
then  shall  we  see  to  cast  the  mote  out  of  our  brother's 
eye.  The  end  of  the  gospel  is,  to  produce  morals 
worthy  of  the  gospel.     Why  do  we  urge  those  points 

*  The  original  adds,  "  Where  they  are  like  cams  in  balneo> 
x  dog  in  a  bath."  This  was  a  proverbial  expression,  applied 
to  persons  who  intrude  where  they  are  not  welcome,  or 
where  they  stand  in  the  way  and  are  troublesome.  It  is  an 
ancient  Greek  proverb,  ti  koivov  jcum  h*i  fi.*h*\>ua>  >  quid  cani  et 
balneo  5  Quadrabitin  eos  qui  ad  rem  quampiain  prorsus  sunt 
inutile* ;  ut  in  balneo  mulus  est  omnino  canum  usus.  We 
.:><'    \  dog  in  a  church.  Calefin- 


If 

which  have  no  reference  to  melioration  ot  morale, 
while,  if  you  take  away  morals,  the  pillars  of  the 
faith,  the  whole  fabric  falls  to  the  ground  at  once  ?  In 
fine,  who  will  hclieve  us,  while  we  hold  up  the  cross, 
and  use  the  name  of  the  gospel,  and  at  the  same  time, 
our  whole  life  and  conversation  exhihits  nothing  but  a 
love  of  the  world  ?  Besides,  Christ,  in  whom  there 
was  no  failing  or  defect,  did  not  quench  the  smoaking 
flax,  nor  break  the  bruised  reed,  as  the  prophecy  ex- 
presses it,  but  particularly  bears  with  and  cherishes 
whatever  is  imperfect,  till  it  improves  and  makes 
gradual  advances  towards  perfection.  We  are  ready 
to  extirpate  all  Asia  and  Africa  with  the  sword,  though 
there  are  many  there  either  almost  or  altogether 
christians,  such  as  we  profess  ourselves  to  be  :  why 
do  we  not  rather  acknowledge  the  latter,  and  kindly 
encourage  and  improve  the  former?  But  if  our  real 
intention  is  only  to  extend  dominion,  if  we  are  only 
opening  our  voracious  jaws  to  swallow  up  their  riches, 
why  do  we  add  the  name  of  Christ  to  a  purpose  so 
vile,  so  wicked,  and  so  profane  ?  Is  there  not  a  possi- 
bility) that  while  we  christians  are  attacking  these  un- 
believers by  human  force  alone,  the  territory  allotted 
to  us,  in  the  partition  of  the  globe,  may  be  in  danger  I 
How  narrow  a  corner  of  the  world  do  we  possess  ? 
What  a  multitude  of  foreign  enemies  do  we,  so  few 
in  number,  rashly  provoke?  But  some  man  will  say, 
*  If  God  be  with  us,  who  shall  be  against  us  ?"•  And 
that  man  may  very  properly  say  so,  who  relies  on  such 
succours  and  on  such  alone,  as  God  affords  and  ap- 
proves. But  to  those  who  rely  on  other  succours,  what 
will  our  great  Captain  Jesus  Christ  say  ?  He  has 
already  said,  he  who  takes  the  sword,  shall  perish  by 
the  sword. 


86 

If  we  are  willing  to  conquer  for  Christ,  let  us  buckle 
on  the  sword  of  the  gospel ;  let  us  put  on  the  helmet 
of  salvation,  grasp  the  shield  of  faith,  and  be  com- 
pletely clad  in  apostolical  armour,  the  panoply  of 
heaven.  Then  will  it  come  to  pass,  that  we  shall  tri- 
umph even  in  defeat,  and  when  routed  in  the  field, 
still  bear  away  the  palm  of  a  most  glorious  victory. 

But  suppose  the  hazardous  chance  of  war  to  turn 
out  favourably  to  us,  who  ever  found,  that  men  were 
made  true  christians  by  fire  and  sword,  bloodshed  and 
plunder  ?  And  there  is  less  harm  in  being  openly  and 
honestly  a  Turk  or  a  Jew,  than  in  being  an  hypocriti- 
cal, a  pretended,  a  nominal  christian. 

Still  we  must,  you  say,  endeavour  to  ward  off  the 
violence  of  aggressors  from  our  own  heads.  But  why 
do  we  provoke  their  violence,  by  fomenting  feuds  and 
animosities  among  ourselves,  and  widening  the  breach 
with  them  ?  They  will  not  be  very  fond  of  invading 
us,  if  we  are  united  at  home  ;  and  they  will  sooner  be 
converted  to  the  faith  by  our  kind  offices,  if  their  lives 
are  sure  of  being  saved,  than  if  they  are  harshly  treated 
and  threatened  with  extermination.  I  prefer  an  unbe- 
liever in  his  native  colours,  to  a  false  christian  painted 
and  varnished  over  with  hypocrisy.  It  is  our  business 
to  sow  the  seed  of  Christianity,  and  Christ  himself  will 
give  the  increase.  The  harvest  is  plentiful,  if  the 
labourers  are  not  few.  And  yet,  in  order  to  make  a 
few  pretended  christians  of  unbelievers,  how  many 
good  christians  shall  we  render  bad  ones,  and  how 
many  bad  ones  worse  ?  For  what  else  can  be  the  con- 
sequence of  wars  and  tumults  ?  I  would  not  suspect 
for  a  moment,  which  has,  however,  often  been  the 
case,  that  a  war  against  an  unbelieving  nation  is  made 
a  mere  pretext  for   picking  the  pockets  of  christian 


87 

people  ;  that  thus  oppressed  by  every  means,  and  quite 
broken  down,  they  may,  with  more  servility,  submit 
their  necks  to  the  yoke  of  despotical  rulers*  both  civil 
and  ecclesiastical.  I  do  not  say  this  with  an  intent  to 
condemn  entirely  an  expedition  against  unbelievers, 
it  they  attack  us  unprovoked ;  but  that  we  may  carry 
on  a  war,  to  which  we  pretend  Christ  incites  us,  with 
such  arms  as  Christ  has  furnished  and  approved,  to 
overcome  evil  with  good. 

Let  the  unbelievers  be  made  sensible,  that  they  are 
invited  by  us  to  safety  and  salvation,  and  not  attacked 
for  the  purpose  of  plunder.  Let  us  carry  to  them 
morals  worthy  of  the  gospel ;  and  if  we  are  not  qualifi- 
ed, or  have  no  opportunity  to  address  them  with  our 
tongues,  let  us  remember,  that  our  lives  and  our  be- 
haviour speak  the  most  forcible  language,  and  the 
most  persuasive  eloquence.  Let  us  carry  to  them  a 
creed  or  profession  of  faith,  simple,  truly  apostolical, 
and  not  overladen  with  so  many  articles  superadded 
by  human  contrivance.  Let  us  require  of  them  prin- 
cipally those  things  which  are  clearly  and  openly 
handed  down  by  the  sacred  volumes,  and  in  the  writ- 
ings of  the  apostles.  The  fewer  the  articles  the  easier 
the  consent ;  and  union  will  still  more  effectually  be 
promoted,  if  on  most  of  the  articles,  every  one  shall 
be  allowed  to  put  what  construction  he  pleases,  pro- 
vided he  does  not  enter  into  a  controversy  that  breaks 
the  public  peace. 

It  is  a  truth  to  be  lamented  rather  than  denied,  that 
if  any  one  examines  the  matter  carefully  and  faithfully, 
he  will  find  almost  all  the  wars  of  christians  to  have 
originated  either  in  folly  or  in  wickedness.  First,  in 
folly  ;  as  for  instance,  young  men  born  to  rule,  totally 
unacquainted  with  themselves  and  the  world  about 
15* 


88 

..hem,  have  been  inflamed  with  the  love  ot  martial 
glory,  by  the  bad  examples  of  their  forefathers,  and 
the  silly  stories  of  heroes,  as  they  arc  called,  in  which 
foolish  writers  have  trumpetted  the  fame  of  foolish 
princes.  Raw  striplings  like  these  upon  thrones,  thus 
inflamed  with  false  glory  in  the  first  instance,  and  in 
the  next,  instigated  by  surrounding  flatterers,  stimu- 
lated by  lawyers  and  divines ;  bishops  themselves 
either  assenting  or  conniving,  perhaps,  even  requiring 
them  to  go  and  take  the  sword  as  a  duty  incumbent ; 
such  as  these,  engage  in  war  with  all  the  rashness  of 
folly,  rather  than  the  malignity  of  intentional  guilt 
They  at  last  buy  experience,  which  costs  the  world 
very  dear,  and  find  that  war  is  a  thing  which,  above 
all  things,  they  ought  to  have  avoided.  A  secret 
grudge  urges  one  fool,  ambition  another,  native  cruelty 
and  ferocity  of  disposition  a  third,  to  the  horrid  work 
of  war.  Our  Iliad,  or  history  of  war,  like  Homer's 
Iliad,  contains,  as  Horace  says,  nothing  but  a  history 
of  the  wrath  of  silly  kings,  and  of  people  as  silly  as 
they.  Next,  as  I  said,  our  wars  arise  from  wicked- 
ness. 

There  are  kings  who  go  to  war  for  no  other  reason,* 
than  that  they  may  with  greater  ease  establish  despotic 
authority  over  their  own  subjects  at  home.  For  in 
time  of  peace,  the  power  of  parliaments,  the  dignity 
of  magistrates,  the  vigor  of  the  laws,  are  great  imped- 
iments to  a  prince  who  wishes  to  exercise  arbitrary- 
power.  But  when  once  a  war  is  undertaken,  the 
chief  management  devolves  to  a  few,  who  call  them- 
selves the  ministers  of  executive  government,  and 
who,  for  the  general  safety,  assume  the  privilege"  of 
conducting  every  thing  according  to  their  own  humour, 
demanding  unlimited  confidence  from  the  people,  and 


89 

the  profoundest  secresy.     Thf.sc  persons,  in  such  a 
conjuncture,  who  arc  the  prince's  favourites,  are  all 

exulted  to  places  of  honour  and  profit ;  and  thos< 
whom  the  prince  dislikes  are  turned  off  and  neglected, 
as  forming;  a  dangerous  opposition.  Now  is  the  time 
for  raising  as  much  money  as  their  hearts  can  wish. 
In  short,  now  is  the  time  when  they  feel  that  they  are 
monarchs  not  in  name  only,  but  in  very  deed  and  truth, 
monarchs  with  a  vengeance  !  In  the  mean  time,  the 
leaders  play  into  one  another's  hands,  till  they  have 
eaten  up  the  poor  people  root  and  branch.  Do  you 
think,  that  men  of  such  dispositions  would  be  back 
ward  to  seize  any,  the  slightest  occasion  of  war,  so 
lucrative,  so  flattering  to  avarice  and  ambition  ? 

In  the  mean  time  we  give  cur  evil  disposition  r. 
plausible  name.  For  instance,  I  long  for  some  of  the 
Turk's  riches,  and  I  cloak  my  real  motive  by  calling 
it  a  zeal  for  the  defence  of  religion.  I  burn  with 
hatred  and  malice,  and  I  cloak  them  with  a  pretended 
regard  for  the  rights  of  the  Church.  I  mean  only  to 
gratify  my  ambition  and  anger,  or  I  am  hurried  on  by 
the  impetuosity  of  my  own  temper;  but  I  take  cure 
to  allege  as  a  cause  for  taking  up  arms,  that  some 
treaty  has  been  broken,  some  of  my  allies  injured  or 
insulted,  some  contract  not  performed,  or  any  other 
paltry,  yet  colourable  pretence  for  a  rupture.  * 

After  all,  it  is  surprising  to  think  how  these  persons 
are  disappointed  in  the  real  objects  of  their  hearts ; 
and  while  they  are  striving  by  wrong  methods  to  shun 
this  or  that  evil,  fall  into  another,  or  even  the  same 
evil  rendered  still  worse.  For  if  they  are  led  on  by 
the  love  of  glory,  is  it  not  much  more  glorious  to  save 
than  to  destroy,  to  build  than  to  demolish  ?  Then, 
though  every  thing  should  succeed  most  prosperously 


90 

in  war,  yet  how  small  a  pittance  of  glory  falls  to  the 
prince's  share  !  The  people,  whose  money  pays  for 
it  all,  certainly  claim  a  just  part  of  the  glory ;  the 
foreign  soldier,  hired  for  the  business  of  the  battles, 
demands  a  still  greater ;  the  generals  some  of  it,  and 
fortune  the  largest  portion  of  all ;  for  as  she  has  great 
influence  in  all  human  affairs,  so  more  particularly 
does  she  domineer  in  all  the  events  of  war. 

Now  if  greatness  of  mind,  as  you  pretend,  stimu- 
lates to  war,  consider  how  little  consistent  is  the  con- 
duct you  pursue,  with  so  noble  a  quality.  For  while 
this  greatness  of  mind  forbids  you  to  yield  to  some  in- 
dividual, perhaps,  a  neighbouring  prince,  perhaps,  re- 
lated to  you  by  marriage,  perhaps,  one  who  has  deserv- 
ed well  of  you  formerly ;  how  abject  a  suppliant  you 
make  yourself,  while  you  condescend  to  solicit  the 
auxiliary  aid  of  barbarians  against  him,  and  what  is 
baser  still,  the  co-operation  of  men  polluted  with  every 
kind  of  flagitiousness  ;  if  brutes  like  them,  deserve  to 
retain  the  appellation  of  men,  while  you  condescend 
to  promise,  to  flatter,  and  conjole  a  set  of  abandoned 
wretches,  murderers,  and  thieves,  by  whom  the  meas- 
ures of  war  are  principally  carried  into  execution  ? 
While  you  wish  to  bully  your  equal,  you  are  obliged 
to  fawn  and  cringe  to  the  lowest  wretches,  the  offscour- 
ing  and  dregs  of  the  human  race.  While  you  are 
endeavouring  to  extrude  a  neighbour  from  his  proper 
dominions,  you  are  obliged  to  admit  into  your  own 
realm  the  basest  tribe  ot  knaves  and  varlets.  You  will 
not  trust  yourself  to  a  relation  by  marriage  ;  but  yon 
hesitate  not  to  resign  your  cause  into  the  hands  of 
armed  banditti. 

As  to  your  safety,  how  much  safer  would  you  be, 
by  establishing  and  preserving  concord  !    If  gain  is 


91 

your  object,  take  your  pen  and  ink  and  make  the  cal- 
culation. I  give  you  leave  to  adopt  Avar,  if  it  shall 
not  appear  on  a  fair  calculation,  that  you  are  in  pur- 
suit of  an  uncertain  profit,  at  a  certain  loss  not  to  be 
estimated  ;  in  pursuit  of  a  profit  not  only  less  in 
amount  than  the  certain  loss,  but  also  doubtful  whether 
it  will  ever  be  obtained  at  all.  But  you  are  consulting 
the  welfare  of  the  State,  not  your  own  ;  let  me  tell  you, 
that  States  are  ruined  in  no  way  so  expeditiously,  and 
so  much  without  remedy,  as  by  war.  Before  you  have 
struck  a  stroke,  you  have  hurt  your  country  nj<ore  than 
you  will  ever  do  it  good,  even  if  your  efforts  should 
be  crowned  with  victory.  You  exhaust  the  wealth  of 
your  people,  you  multiply  houses  of  mourning,  you 
fill  all  the  country  with  robbers,  thieves,  and  vio- 
lators of  innocence.  Such  are  the  fruits  reaped  in  the 
harvest  of  war,  such  the  blessed  effects  it  leaves  be- 
hind it. 

If  you  really  love  your  subjects,  your  whole  people, 
the  individuals  as  well  as  the  aggregate,  how  happens 
it,  that  the  following  reflections  do  not  arise  in  your 
mind  ?  Why  should  I  expose  those  young  men  of 
mine,  flourishing  in  health  and  strength,  to  every  kind 
of  disaster  ?  Why  should  I  pursue  a  course  likely  to 
deprive  so  many  worthy  women  of  their  husbands,  so 
many  innocent  children  of  their  fathers  ?  Why  should 
I  assert  some  obsolete  claim,  which  I  scarcely  recog- 
nize myself;  some  very  doubtful  right,  with  the  blood 
of  those  who  are  trusted,  like  children,  to  my  protec- 
tion ?  In  a  war,  undertaken  under  the  pretence  of  de- 
fending the  Church,  I  have  seen  the  churchmen  them- 
selves so  stript  by  repeated  contributions,  that  no  enemy 
could  possibly  have  treated  them  with  more  effectual 
hostility  ;  so  that  while  we  foolishly  endeavour  to  avoid 


92 

falling  into  a  pit,  we  precipitate  ourselves  into  it  head- 
long of  our  own  accord.  While  we  cannot  put  up 
with  a  slight  injury,  we  subject  ourselves  to  the  great- 
est injury,  still  further  aggravated  by  the  grossest  in- 
sult. While  we  scorn  to  pay  due  deference  to  some 
prince,  our  equal,  we  render  ourselves  obsequious 
suitors  to  the  lowest  of  the  human  race.  While,  by 
silly  conduct,  we  aspire  at  freedom,  we  entangle  our- 
selves in  the  nets  of  the  basest  slavery.  While  we 
greedily  hunting  after  a  paltry  pittance  of  gain,  we 
involve  Ourselves  and  our  people  in  losses  beyond  es- 
timation. 

It  is  the  part  of  a  sensible  man  of  the  world  to  give 
these  things  due  consideration  ;  of  a  christian,  who  is 
truly  such,  to  shun,  deprecate,  and  oppose,  by  every 
lawful  means,  a  business  so  hellish,  so  irreconcileable 
both  to  the  life  and  to  the  doctrine  of  Christ. 

If  war  cannot  by  any  means  be  avoided,  on  account 
of  the  wickedness  of  the  bulk  of  mankind,  then,  after 
you  shall  have  left  no  stone  unturned  to  avoid  it,after  you 
shall  have  sought  peace  by  every  mode  of  negociation, 
the  next  desirable  point  will  be  to  take  the  greatest 
care,  that  the  execution  of  a  bad  businesss  may  be 
chiefly  consigned  to  bad  men,  and  that  it  may  be  put 
an  end  to  with  as  little  loss  as  possible  of  human  blood. 
For  if  we  endeavour  to  be  what  we  are  called,  that  is, 
to  be  violently  attached  to  nothing  worldly,  to  seek 
nothing  here  with  too  anxious  a  solicitude  ;  if  we  en- 
deavour to  be  free  ourselves  from  all  that  may  incum- 
ber and  impede  our  flight  to  heaven  ;  if  we  aspire  with 
our  most  ardent  wishes  at  celestial  felicity  ;  if  we 
place  our  chief  happiness  in  Christ  alone,  we  have 
certainly,  in  so  doing,  made  up  our  minds  to  believe, 
that  whatever  is  truly  good,  truly  great,  truly  delight- 


I 

nil,  is  to  be  found  in  his  religion.  If  we  are  convinced, 
that  u  good  man  cannot  be  essentially  hurt  by  any 
mortal ;  if  we  have  duly  estimated  the  vanity  and 
transitory  duration  of  all  the  ridiculous  things  which 
agitate  human  beings  ;  if  we  have  an  adequate  idea 
of  the  difficulty  of  transforming,  as  it  were,  a  man 
into  a  God,  of  being  so  cleansed,  by  continual  medi- 
tation, from  the  pollutions  of  this  world,  that  when  the 
body  is  laid  down  in  the  dust,  one  may  emigrate  to 
the  society  of  angels  ;  in  a  word,  if  we  exhibit  these 
three  qualities,  without  which  no  man  can  deserve  the 
appellation  of  a  christian  ;  innocence,  that  we  may  be 
free  from  vice  ;  charity,  that  we  may  deserve  well  of 
all  men  ;  patience,  that  we  may  bear  with  those  who 
use  us  ill,  and,  if  possible,  bury  injuries  by  an  accu- 
mulation of  benefits  on  an  injured  party,  I  ask,  what 
war  can  possibly  arise  hereafter  for  any  trifles  which 
the  world  contains  ? 

If  the  christian  religion  be  a  fable,  why  do  we  not 
honestly  and  openly  explode  it  ?  Why  do  we  glory 
and  take  a  pride  in  its  name  ?  But  if  Christ  is  both 
the  way,  and  the  truth,  and  the  life,  why  do  all  our 
schemes  of  life  and  plans  of  conduct  deviate  so  from 
this  great  Exemplar  ?  If  we  acknowledge  Christ  to 
be  our  Lord  and  Master,  who  is  Love  itself,  and  who 
taught  nothing  but  love  and  peace,  let  us  exhibit  his 
model,  not  by  assuming  his  name,  or  making  an  osten- 
tatious display  of  the  mere  emblematic  sign,  his  cross, 
but  by  our  lives  and  conversation.  Let  us  adopt  the 
love  of  peace,  that  Christ  may  recognize  his  own,  even 
as  we  recognize  him  to  be  the  Teacher  of  peace.  Let 
this  be  the  study  of  pontiffs,  princes,  and  of  whole 
nations.  By  this  time  there  has  been  enough  christian 
l>lood  spilt  in  war ;    we  have  given  pleasure  enough 


94 

to  the  enemy  of  the  christian  name  ;  but  if  the  people, 
the  rude  and  uninstructed  people,  are  still  disposed  to 
riot  and  tumult,  to  disorder  and  war,  let  them  be  re- 
strained by  their  own  respective  princes,  who  ought 
to  be,  in  the  State,  what  the  eye  is  in  the  body  and 
reason  in  the  soul.  Again,  If  princes  themselves 
breed  confusion,  and  violate  peace,  undoubtedly  it  is 
the  duty  of  pontiffs  and  bishops,  by  their  wisdom  and 
authority,  to  tranquilize  the  commotion.  Satiated 
with  everlasting  wars,  let  us  indulge,  at  length,  a 
longing  after  peace. 


APPENDIX 


No.  I. 

EXTRACTS  FROM  LETTERS  OF  ERASMUS. 

W  hen  one  considers  with  what  freedom 
an  indigent  scholar,  as  Erasmus  was,  addressed  the 
most  powerful  kings  of  his  time,  on  subjects  of  the 
greatest  delicacy,  on  the  Church  and  on  war,  and  that 
he  was  not  only  suffered  to  proceed  with  impunity, 
but  honoured  and  caressed  by  those  very  monarchs ; 
and  when  one  also  considers  how  very  severely,  in 
more  recent  times,  writers  have  been  persecuted,  who 
certainly  were  not  at  all  personal,  and  who  seemed  to 
mean  nothing  but  the  general  good,  one  can  hardly 
believe,  that  the  liberty  of  the  press  and  liberality  of 
mind  have  been  so  much  augmented  of  late,  as  un- 
thinking people  are  apt  to  affirm,  in  the  fond  language 
of  self-congratulation. 

The  following  Letters  are  at  least  curiosities,  and 
they  have  an  intimate  connexion  with  the  subject  of 
Antipolemus. 
16 


96 


To  the  most  christian  king,  Francis  the  First  of  Franc e, 
Desiderius  Eras?nns  Roterodarnus  sendeth  health. 

FRANCIS,  MOST   CHRISTIAN  KING, 

I  have  hopes,  that  I  shall  shortly  have  it  in 
my  power  to  evince  my  good  disposition  to  you,  by 
more  indisputable  proofs  than  this  ;  but,  in  the  mean 
time,  I  have  thought  proper  to  present  you  with  my 
paraphrase  of  the  gospel  of  Saint  Mark,  as  an  earnest 
of  my  wish  to  fulfil  my  intention  in  future. 

Inclined  as  I  was  of  myself  to  offer  you  this  proof 
.of  my  respect,  the  peculiar  propriety  of  the  present 
-stiii  farther  incited  me;  for,  as  I  had  dedicated  St. 
Matthew  to  my  own  sovereign,  Charles  ;  St.  John,  to 
Ferdinand  ;  and  St.  Luke,  to  the  king  of  England,  St. 
Mark  seemed  to  fall  to  your  share  ;  that  thus  the  four 
gospels  might  be  consecrated  to  the  four  principal 
monarchs  of  the  universe.  And  I  wish  that,  as  the 
evangelical  volume  so  aptly  unites  your  names,  the 
evangelical  spirit  may  cement  your  hearts. 

Some  persons  attribute  to  the  pope,  a  jurisdiction 
over  departed  spirits  in  the  regions  below ;  others 
think  lie  has  power  over  the  angels  of  heaven  :  the 
Jatter,  I  am  so  far  from  desiring  to  diminish,  that  I 
wish  it  were  enlarged ;  but  I  cannot  help  wishing,  at 
the  same  time,  that  the  world  may  feel  the  salutary 
effect  of  this  power,  in  conciliating  and  preserving  the 
unanimity  of  kings,  who,  for  a  long  time,  have  been 
contending  among  one  another,  to  the  greatest  injury 
of  Christianity,  in  wars  no  less  disgraceful  to  them- 
selves than  destructive  to  the  people. 

In  the  mean  time,  we  are  execrating  the  Turks, 
and  devoting  them  to  damnation.     But  what  sight  can 


9f  ; 

be  more  agreeable  to  the  Turks,  or  to  any  other  ene- 
mies of  the  christian  cause,  than  three  of  the  most 
flourishing  kings  of  all  Europe,  engaged  in  contests 
mutually  murderous  ?  I  do  not  believe  there  is  a  sin- 
gle Turk,  among  them  all,  so  outrageously  inimical, 
as  to  imprecate  greater  evils  on  the  christians,  thaw 
they  are  inflicting  on  themselves.  Nor,  in  the  midst 
of  the  mischief,  does  any  man  step  forward  as  a  peace- 
maker, to  compose  these  unnatural  disturbances  by 
his  authority,  though  there  are  always  enough  em- 
ployed in  fomenting  them,  and  adding  fuel  to  the  fire. 

It  is  not  my  business  decisively  to  blame  or  excuse 
the  pretexts  urged  by  either  contending  party.  I 
know,  that  every  one's  own  cause  appears  to  himself 
the  most  righteous ;  and  that  in  forming  opinions  on 
these  matters,  more  favour  is  shewn  to  those  who  repel 
an  injury,  than  to  those  who  offer  one  ;  yet  I  anxiously 
wish,  that  all  christian  kings  would  consider  duly  and 
impartially,  how  great  a  gainer,  upon  the  whole,  that 
prince  would  be  who  should  prefer  peace,  attended 
with  some  unjust  conditions,  to  the  most  righteous 
war  that  could  possibly  be  waged. 

What  can  be  frailer,  more  transitory,  more  exposed 
to  misery  than  human  life  ?  I  dwell  not  on  the  great 
variety  of  diseases,  disasters,  accidents,  fatal  calamities, 
pestilent  sicknesses,  lightning,  earthquakes,  conflagra- 
tions, inundations,  and  other  evils  which  overwhelm  it, 
without  limit  and  without  number.  Yet,  among  all 
the  miseries  by  which  man  is  infested,  there  is  not 
one  more  malignant,  more  mischievous  than  war ; 
not  one  that,  like  war,  does  more  harm  to  the  morals 
ef  men,  than  even  to  their  property  and  persons.  It 
is,  indeed,  a  less  injury  to  deprive  me  of  my  life,  than 
•f  my  innocence. 


Nor  is  war  at  all  the  less  detestable,  because  the 
greatest  portion  of  its  evils  falls  on  the  poor  and  the 
low,  on  the  farmer,  the  manufacturer,  or  the  wayfaring 
man.  Our  Lord  Jesus  Christ  shed  his  blood  for  the 
redemption  of  these  men,  despised  as  they  are,  no 
less  than  for  the  redemption  of  kings.  And  when  we 
shall  stand  before  the  judgment  seat  of  Christ,  where 
the  most  powerful  .lords  of  this  world  must  shortly 
stand,  that  impartial  Judge  will  require  a  no  less  strict 
account  to  be  given  of  those  poor  and  despised  ones, 
than  of  despots  and  grandees.  Therefore,  they  who 
deem  it  a  trifling  loss  and  injury,  when  the  poor  and 
the  low  are  robbed,  afflicted,  banished,  burnt  out,  op- 
pressed or  put  to  death,  do  in  truth  accuse  Jesus 
Christ,  the  wisdom  of  the  Father,  of  folly,  for  shedding 
his  blood  to  save  such  wretches  as  these. 

Accordingly,  I  think  no  description  of  men  more 
pernicious,  than  those  who  inspire  kings  with  a  love 
of  war  ;  kings,  who,  in  proportion  as  they  are  the  more 
exalted,  are  the  more  liable  to  be  duped  by  the  inter- 
ested delusions  of  artful  counsellors. 

Greatness  of  mind  or  loftiness  of  spirit,  is  reckoned 
among  the  first  of  royal  virtues.  This  was  formerly 
the  subject  of  universal  panegyric  in  Julius  Caesar,  as 
it  is  at  present,  by  general  consent  of  all  nations,  in 
Francis,  king  of  France.  But  there  is  no  proof  so 
certain  of  true  greatness  of  mind,  as  an  ability  to  neg- 
lect or  pass  by  injuries  without  retaliation.  It  is  true, 
that  ancient  heroes  were  celebrated  who  went  to  war 
for  the  extension  of  empire,  and  not  merely  in  self- 
defence  ;  but  it  must  be  remembered,  that  they  were 
Heathens,  and  that  the  authors  who  celebrate  them, 
were  Heathens,  as  well  as  their  heroes.  To  a  chris- 
tian prince,  it  is  more  glorious  to  preserve  the  peace 


99 

and  tranquillity  of  the  community,  over  which  he  pre- 
sides, even  with  the  loss  of  some  part  of  his  dominions, 
than  to  bring  home  the  richest  spoils,  and  be  honoured 
with  the  most  splendid  triumphs,  purchased  at  the 
ex  pence  of  misery  to  the  human  race.  Indeed,  they 
who  instil  into  the  minds  of  princes  an  eager  desire 
to  extend  empire,  seem  to  have  opened  a  never-failing 
source  of  wars.  And  they  also  are  the  authors  of  as 
much  mischief  to  mankind,  who  suggest  to  the  minds 
of  princes,  causes  of  anger  or  provocation,  and  per- 
suade them,  that  it  becomes  them  as  kings  of  spirii 
to  revenge,  with  fire  and  sword,  some  word  of  offence 
which,  perhaps,  was  never  spoken  at  all,  or  has  been 
exaggerated  by  a  mischief-making  tale-bearer.  How 
much  more  becoming  a  brave  king  to  overlook  an 
affront  of  this  sort,  for  the  sake  of  preserving  the  pub- 
lic tranquillity  ?  Though  it  really  hurt  him,  yet  the 
hurt  is  done  to  him  as  an  individual,  and  the  public  is 
not  injured  by  it;  but  it  cannot  hurt  him  even  as  an 
individual,  if  it  is  treated  with  neglect,  and  held  un- 
worthy of  notice. 

In  some  other  particulars  kings  may,  perhaps,  be 
careless  without  injury,  if,  indeed,  they  who  have  to 
watch  over  the  welfare  of  so  many,  can  ever  indulge 
themselves  so  far,  as  to  be  careless  at  ail ;  but  in  un- 
dertaking wars,  they  ought  to  be  extremely  vigilant 
not  to  resolve  on  any  thing  rashly,  because  they  are 
on  the  point  of  bringing  on  the  world  an  inundation  of 
the  greatest  calamities  that  it  can  possibly  experience. 

Believe  me,  most  christian  king,  I  do  not  mean  to 
force  the  sword  out  of  the  hands  of  wise  and  good 
princes.  Perhaps,  even  a  wise  and  good  prince  may 
wage  war ;  but  it  will  be  only,  when,  after  trying 
every  expedient  to  avoid  it,  he  is  driven  to  it  by  obsc- 
16* 


100 

lute  and  extreme  necessity.  Our  Lord  Jesus  took 
the  sword  from  St.  Peter ;  but  he  did  not  take  it  from 
princes.  St.  Paul  even  approves  of  their  lawful  juris- 
diction, directing  the  converts  to  Christianity,  who  re- 
sided at  Rome,  not  to  despise  their  authority,  though 
they  were  Heathens,  nor  to  refuse  them,  as  they  were 
instruments  in  the  hands  of  Providence,  either  taxes, 
tribute,  or  the  deference  due  to  their  office.  If  he 
meant  to  take  away  the  sword  from  them,  he  would 
not  have  said,  "  He  beareth  not  the  sword  in  vain." 
St.  Peter,  the  chief  of  the  apostles,  inculcates  a  similar 
doctrine  when  he  says,  "  Submit  yourselves  to  every 
ordinance  of  man  for  the  Lord's  sake,  whether  it  be  to 
the  king,  as  supreme,  or  unto  governors,  as  unto  them 
that  are  sent  by  him  for  the  punishment  of  evil-doers, 
and  for  the  praise  of  them  that  do  well."* 

Christ  did  not  chuse,  that  St.  Peter  should  have  any 
other  arms  than  the  sword  of  the  gospel,  which  is  the 
word  of  God,  and  which,  as  St.  Paul  to  the  Hebrews 
says,  "  Is  quick  and  powerful,  and  sharper  than  any 
two-edged  sword,  and  piercing  even  to  the  dividing 
asunder  of  soul  and  spirit."! 

Now  he  who  orders  the  sword  to  be  put  into  its 
scabbard,  without  taking  it  away,  does  more,  in  fact, 
to  prevent  war,  than  if  he  had  taken  it  away.  For 
why  does  he  order  it  to  be  put  up  ?  Evidently,  that 
the  evangelical  shepherd  should  never  use  it.  But 
why  does  he  neither  expressly  order  it  to  be  entirely 
laid  aside,  nor  forbid  it  to  be  iaid  aside  r  Evidently,  to 
teach  us,  that  we  are  not  to  think  of  revenge,  even 
when  we  have  revenge  in  our  power. 

Christians  have,  therefore,  a  figurative  sword  given 
them  by  Christ,  to  put  to  death  sin,  and  to  cut  off  ex- 
*  1  Peter  ii.  13-  f  Hebrews  iv.  12. 


101 

orbit;\nt  lusts  and  appetites  ;  and  kings  and  magistrateb 
arc  permitted  to  bear  a  real  sword  by  the  same  Jesus 
Christ,  that  they  may  be  a  terror  to  evil-doers,  and 
protect  those  who  do  well. 

The  sword  is,  therefore,  not  taken  away,  but  its  use 
is  defined  and  limited;  it  is  solely  for  the  defence  of 
public  tranquillity,  and  not  to  be  made  an  instrument 
of  ambition. 

There  are  two  kinds  of  swords,  and  two  kinds  of 
dominions.  Priests  have  a  sword  peculiar  to  them- 
selves, and  a  dominion  no  less  peculiar.  Instead  of 
crowns  and  helmets,  they  have  mitres ;  instead  of  a 
sceptre,  a  shepherd's  crook  ;  instead  of  a  breast-plate, 
a  cassock  and  scarf;  in  a  word,  they  have  that  panoply 
or  complete  suit  of  armour,  which  the  valiant  soldier 
of  Christ,  St.  Paul,  so  well  describes  in  more  places 
than  one. 

Spiritual  rulers  are  called  pastors  or  shepherds. 
Temporal  rulers  were  also  called  pastors  by  Homer, 
or  shepherds  of  the  people.  They  both  act  the  part 
of  shepherds,  and  are  aiming  at  the  same  object,  the 
happiness  of  mankind,  though  they  are  differently 
employed  on  the  grand  stage  of  human  life.  Now  if 
both  these  personages  had  their  own  appropriate 
sword  ready  drawn,  that  is,  if  both  used  the  power 
committed  to  them,  as  they  ought  to  do,  I  am  of  opin- 
ion, that  we  christians,  as  we  are  called  without  much 
right  to  the  name,  should  not  so  often  be  plunging  our 
unnatural  dagger  into  one  another's  bowels.  But 
while  both  these  personages,  kings  and  priests,  neglect 
their  own  business  to  interfere  with  each  other's,  nei- 
ther of  them  maintain  their  own  dignity,  the  general 
tranquillity,  or  the  good  of  the  people. 


1G2 

When  has  a  king  more  royal  dignity  about  him., 
than  when  he  either  sits  on  the  judgment  seat,  ex- 
pounds the  law,  restrains  injustice,  decides  differences, 
relieves  the  oppressed,  or  deliberates  in  the  midst  of 
his  counsellors,  for  the  good  of  his  country  ? 

When  has  a  bishop  more  of  his  proper  dignity  about 
him,  than  when  he  is  teaching  from  the  pulpit  the 
philosophy  of  the  gospel  ?  Then,  and  then  only,  the 
spiritual  king  is  truly  on  his  throne. 

But  as  it  was  indecorous  in  Nero  to  contend  in  the 
theatre  with  (idlers  and  singers,  and  in  the  circus  with 
charioteers,  so  it  is  equally  indecorous  in  a  king  to 
descend  to  low  and  sordid  cares,  such  as  concern  the 
gratification  of  his  own  favourite  passions,  and  by 
gratifying  them,  to  endanger  the  safety  and  tranquillity 
of  the  State. 

And  as  it  was  indecorous  in  a  Heathen  philosopher, 
with  all  the  gravity  of  a  beard  and  a  cloak,  to  act  on 
the  stage,  or  descend  to  the  contests  of  gladiators,  so 
it  is  equally  indecorous  for  a  spiritual  ruler  to  engage 
in  war.  Why,  in  these  times,  is  such  a  sight  to  be 
seen  as  a  bishop,  taking  a  greater  pride  in  heading 
three  or  four  hundred  dragoons,  with  their  swords,  and 
their  guns,  and  their  field  pieces,  than  in  being  ac- 
companied with  pious  deacons,  and  learned  students, 
with  their  books  and  their  papers  of  divinity  ?  Why 
should  bishops  think  themselves  great  men  by  an  os- 
tentatious display  of  that  wevy  pomp  and  parade,  the 
contempt  of  which  constituted  their  predecessors  great 
men  ?  Why  dees  the  sound  of  the  trumpet  or  fife  sound 
more  sweetly  in  their  ears,  than  the  singing  of 
psalms  or  the  reading  the  holy  Bible  ?  Suppose  a  king, 
instead  of  his  crown  and  robes,  should  put  on  a  mitre 
and  lawn  sleeves  ;  and  a  bishop,  instead  of  a  mitre  and 


10J 

lawn  sleeves,  should  put  on  a  crown  and  robes,  would 
not  the  sight  be  looked  upon  as  very  extraordinary 
and  absurd  ?  But,  if  mere  change  of  their  outward 
habiliments  has  such  an  effect,  ought  we  not  to  be 
much  more  disgusted  on  observing  a  change  in  their 
respective  functions  and  employments  ? 

Whatever  a  king  or  a  bishop  may  do  from  private 
resentment,  or  for  their  own  gratification,  it  ought  to 
have  a  reference  to  the  welfare  of  the  people  com- 
mitted to  their  charge.  They  are  bound  to  reform 
those  that  are  in  error,  to  raise  them  that  are  fallen, 
to  comfort  the  dejected,  to  check  the  insolent,  to 
stimulate  the  slothful,  or  to  reconcile  those  who  disa- 
gree. This  is  the  duty  of  all  rulers,  especially  of 
spiritual  rulers,  who  ought  by  no  means  to  seek  after 
worldly  power  and  dominion.  But  since  Christ  united 
both  characters  iii  himself,  those  of  a  temporal  and 
a  spiritual  ruler,  though  he  only  assumed  the  spiritual 
part  of  his  jurisdiction  while  on  earth,  it  is  incumbent 
both  on  temporal  and  spiritual  rulers,  to  imitate  him, 
their  common  Lord  and  Master,  in  their  several  de- 
partments of  spiritual  and  temporal  dominion.  Nowr, 
he  devoted  himself  whelly  and  solely  to  the  good  and 
happiness  of  his  people.  Therefore,  with  what  face 
can  any  man  live  for  himself,  for  selfish  purposes  only, 
who,  wearing  either  a  crown  or  a  mitre,  proclaims 
himself  a  vicar  or  delegated  representative  of  Christ. 

Christ,  throughout  his  whole  life,  displayed  the  char- 
acter of  a  Saviour,  a  Comforter,  an  universal  Benefac- 
tor. Whether  in  the  temple  or  the  synagogue,  whether 
in  public  or  in  private,  whether  in  a  ship  or  in  the 
wilderness,  he  taught  the  multitude,  he  healed  the 
sick,  he  cleansed  the  lepers,  he  restored  the  paralytic, 
the  lame,  the  blind,  he  expelled  evil  spirits,  he  raised 


104 

the  dead,  he  delivered  those  that  were  in  jeopardy,  he 
fed  the  hungry,  he  refuted  the  Pharisees,  he  took  the 
part  of  the  disciples,  of  the  poor  sinful  creature  who 
so  lavishly  poured  out  her  ointment,  he  even  comforted 
the  guilty  and  unhappy  woman  of  Canaan,  who  was 
detected  in  the  commission  of  her  crime.  Review 
the  whole  life  of  Jesus ;  he  never  did  evil  to  any  mor- 
tal, though  he  was  himself  used  so  ill,  and,  if  he  had 
chosen  it,  might  have  revenged  himself  so  amply.  Ho 
was  uniformly  the  Saviour  and  the  Benefactor.  To 
Malchus  he  restored  the  ear  which  Peter  had  cut  off. 
He  would  not  suffer  his  own  personal  safety  to  be  secur- 
ed, even  by  so  trifling  an  injury  as  that  which  was  done 
to  Malchus.  He  reconciled  Herod  and  Pilate.  Sus- 
pended on  the  cross,  he  saved  one  of  the  thieves,  that 
were  crucified  with  him.  After  his  death,  he  brought 
over  the  centurion  to  the  christian  faith.  This  was 
supporting  the  character  of  a  king,  truly  so  called—- 
to  do  good  to  all,  and  injury  to  none. 

As  for  you,  king  Francis,  the  circumstance  of  being 
distinguished  by  the  epithet,  most  christian,  ought  to 
stimulate  you  to  resemble  Christ,  your  Lord  and  Mas- 
ter, as  closely  as  possible.  But  what  effrontery  must 
they  possess,  who,  while  they  delight  in  being  called 
the  vicars  of  Christ,  are  anxious  to  defend,  not  theiT 
lives,  not  their  true  dignity,  but  their  pelf,  their  pomp, 
and  their  pride,  by  the  effusion  of  human  blood  with- 
out measure  ?  And  I  say  not  this,  most  mighty  king, 
to  brand  and  stigmatize  with  infamy  any  particular 
bishop,  though  I  wish  none  may  appear  to  deserve  it ; 
but  that  I  may  shew  in  what  consists  the  true  dignity 
both  of  kings  and  bishops,  and  that  they  may  them- 
selves live  happily,  while  they  see  and  preserve  their 
proper  character  in  their  public  functions. 


105 

The  spiritual  rulers,  it  must  be  confessed,  recede 
farthest  from  their  duty  and  character,  who,  while 
they  ought  to  pacify  christian  kings,  quarrelling  for 

trifles,  are  wicked  enough  to  supply  fuel,  and  to  kindle 
and  feed  the  flames  of  war.  If  ever  there  was  an  op- 
portunity for  good  shepherds  to  consult  the  good  of 
their  flocks  at  the  hazard  or  loss  of  their  lives,  if  ever 
there  was  an  occasion  for  treading  in  the  steps  of  that 
great  Shepherd,  whose  successors  they  pretend  to  be, 
it  is  now,  at  this  moment,  when  such  an  inundation  of 
crimes  and  calamities,  the  consequences  of  war,  is 
deluging  the  globe.  Out  of  such  a  multitude  of 
ai;bots,  bishops,  archbishops,  cardinals,  why  does  not 
a  single  individual  stand  forward,  even  at  the  risk  of 
his  life,  to  tranquillize  the  tumult  of  war  ?  How  happily 
and  honourably  would  he  die,  who  should  forfeit  his 
life  in  the  endeavour  to  preserve  so  many  thousand 
lives  as  must  perish  by  war? 

Nothing  can  be  more  cruel  and  savage  than  single 
combats,  and  the  butchery  of  gladiatorial  spectacles  ; 
and  yet  our  forefathers  were  so  delighted  with  the 
sight,  that  an  example,  the  basest  of  all  others,  left  us 
by  the  Heathens,  took  such  firm  hold  of  the  christians, 
especially  in  the  city  of  Rome,  that  they  have  not  been 
able  at  this  day  to  divest  themselves  entirely  of  this 
relique  of  Paganism.  The  abolition  of  that  species  of 
combat,  which  they  distinguish  by  the  name  of  tripar- 
tite, we  owe  to  one  Telemachus,  a  person  of  that 
order,  who  formerly,  on  account  of  the  simplicity  of  a 
truly  christian  life,  a  love  of  solitude,  and  an  aversion 
to  the  pollutions  of  the  world,  were  commonly  called 
Monks  or  hermits.  This  good  man  left  the  east  and 
came  to  Rome,  where?  entering  the  Theatre,  and  see- 
ing armed  men  rushing  violently,  with  an  intent  to  kill 


106 

each  other,  he  leaped  into  the  midst  of  them,  exclaim- 
ing, u  What  are  you  doing,  brothers  ?  Why  do  you 
run  headlong,  like  two  wild  beasts,  to  each  other's 
destruction  ?"  In  short,  while  the  good-natured  man 
was  humanely  endeavouring  to  save  the  lives  ol  the 
combatants,  he  lost  his  own,  for  the  people  stoned  him 
to  death ;  so  highly  did  the  unthinking  rabble  value 
this  cruel  diversion,  which  afforded  an  object  to  stare 
at.  What  was  the  consequence  ?  The  emperor  Hon- 
orius,  as  soon  as  he  heard  of  the  transaction,  issued 
orders  to  abolish  the  exhibition  of  gladiatorial  com- 
bats. Now  reflect  a  moment  with  me,  how  base  an 
amusement  this  was,  how  many  thousand  lives  were 
lost  by  it,  and  you  will  immediately  see  how  much 
the  world  is  indebted  to  the  death  of  an  individual. 
For  a  deed  like  this,  Telemachus  was  very  deservedly 
canonized. 

But  how  much  more  richly  would  that  man  deserve 
this  honour,  who  should  put  an  end  to  the  conflicts  of 
the  great  potentates  who  lord  it  over  the  suffering 
world  ?  It  was  comparatively  no  great  crime  if  a  gla- 
diator killed  a  gladiator,  if  a  wicked  wretch  became 
the  executioner  of  a  wretch  as  wicked  as  himself; 
but  kings  engage  in  wars  with  one  another,  to  the  in- 
finite detriment  of  all  the  world ;  yet  they  may,  per- 
haps, be  separated  and  pacified  at  a  less  hazard  than 
that  with  which  Telemachus  parted  the  gladiators ; 
for  they  are  confessedly  christians ;  and,  in  proportion 
as  their  natures  are  more  noble,  they  are  the  more 
manageable,  if  any  bishop,  or  any  one  else  invested 
with  the  authority  of  the  gospel,  would  deal  with  them 
with  sound  arguments,  and  speak  to  their  consciences 
by  sincere  remonstrances;  and  if  a  good  man,  daring 
to  attempt  so  noble  an  enterprize,  should  happen  to 


107 

i'all  into  the  hands  of  some  merciless  and  cruel  prince, 
the  worst  he  could  suffer  from  the  most  savage  of  the 
whole  herd  would  be  death.  And  on  what  occasion 
will  those  persons  exhibit  a  pattern  of  the  apostolical 
spirit,  who  pretend  that  they  have  succeeded  to  the 
apostolical  authority,  if  they  do  not  exhibit  it  on  such 
an  occasion  ? 

Somebody  will  say,  "  What  good  will  accrue,  if  I 
<lie  in  the  cause,  and  at  the  same  time  do  not  accomplish 
the  end  which  I  have  in  view  ?"  I  answer,  that  "Christ 
who  possesses  the  office  of  dispensing  the  rewards  to 
his  faithful  soldier,  will  not  suffer  a  combatant  like 
this  to  go  without  his  reward."  And  I  must  observe, 
that  death  often  accomplishes  that  end  which  could 
not  be  accomplished  in  life  ;  for  when  a  good  man  falls 
in  a  good  cause,  his  fall  availeth  much.****** 

But,  most  excellent  king,  I  have  so  high  an  opinion 
of  your  good  disposition,  the  good  disposition  of  the 
emperor  Charles,  and  of  the  king  of  England,  that  I 
do  not  doubt  but  all  of  you  would  have  long  ago  fol- 
lowed wholesale  advice,  if  any  adviser  had  stepped 
forward  with  a  freedom  tempered  with  modesty,  and 
a  modesty  duly  emboldened  with  a  manly  freedom. 

Unfortunately,  and  in  the  mean  time,  while  no  such 
adviser  appears,  there  is  every  where  an  abundance  of 
wretches  who  are  ever  ready  to  instigate  princes  te 
war,  wretches  whose  interest  it  is  to  create  confusion. 
One  whispers  that  this  neighbouring  prince  despises 
you,  and  another  insulted;  a  second  suggests,  that  if 
you  could  but  add  such  a  portion  to  your  dominions, 
you  would  have  it  in  your  power  to  add  another  when- 
ever you  should  think  proper.  Oh,  ill-advised  adviser, 
why  dost  thou  suggest  how  far  the  limits  of  the  em- 
pire may  be  extended,  rather  than  remind  him  witnin 
17 


108 

what  narrow  bounds  the  dominion  which  he  now  pos- 
sesses was  originally  circumscribed  ?  Why  dost  thou 
not  shew  him  how  the  territories  he  already  rules  may 
be  well  and  wisely  governed,  than  how  they  may  be 
enlarged  ?  There  is  no  landmark  to  the  greedy  desire 
of  extending  empire.  Nothing  can  be  juster  than  the 
observation  of  Seneca,  that  many  potentates  have  re- 
moved the  boundaries  of  kingdoms,  but  none  ever 
found  and  fixed  one  to  his  own  ambition.  But,  after 
all,  the  true  honour  of  a  king  is  to  govern  wisely. 
Alexander  the  Great,  when  he  came  to  the  ocean,  sat 
down  and  wept,  that  he  had  not  another  world  to  con- 
quer; for  this  world  was  too  narrow  for  his  ambition. 
Hercules  went  no  farther  than  his  pillars  j  but  ambi- 
tion knows  no  pillars,  no  bounding  ocean. 

But,  against  the  pestilent  advice  which  finds  its  way 
to  the  ear  of  christian  princes,  the  ordinances  and 
laws  of  Christ  ought  to  be  most  zealously  used  as  an- 
tidotes ;  and  all  their  designs  ought  to  be  guided  by 
the  gospel  rule,  as  to  a  certain  fixed  mark  at  which 
they  are  bound  to  aim. 

Perhaps  you  may  ask,  why  I  trouble  yon,  who  have 
so  much  business  on  your  hands,  with  so  long  and 
tedious  an  address.  In  addressing  you,  I  mean  to  ad- 
dress all  crowned  heads ;  nor  for  any  other  reason, 
than  that  I  feci  for  the  common  misfortune  of  all  man- 
kind, and  wish  the  state  of  Christendom  to  be  more 
pacific,  especially  the  state  of  France,  a  country,  than 
which  I  know  none  that  has  hitherto  appeared  among 
the  nations  more  respectable  or  more  abundant  in 
riches  and  glory. 

If  the  tumult  of  war  appeared  but  rarely,  like  a  de- 
luge, an  earthquake,  or  a  famine,  it  might  be  borne 
with  more  patience.     But,  on  the  contrary,  the  whole 


109 

world  is  agitated  with  contests  and  disputes,  terminat- 
ing in  all  the  miseries  of  war,  without  end  and  without 
measure. 

It  is  usual  with  physicians,  when  any  new  disease 
appears,  to  investigate  with  great  sagacity  the  causes 
of  it ;  and  when  they  have  found  the  cause,  they  easily 
complete  the  cure.  Not  satisfied  with  this  discovery 
and  this  success,  their  next  endeavour  is  to  devise 
methods  for  preventing  the  return  of  the  disease. 
Now,  how  happens  it  in  political  evils,  so  important 
and  of  so  frequent  recurrence,  men  of  sense  and  expe- 
rience do  not  endeavour  to  trace  the  origin  of  evils 
that  infest  the  whole  world,  that  they  may  cut  them 
up  by  the  root,  and  put  an  end  to  the  calamity  ?  How 
happens  it,  that  in  matters  of  smaller  moment  we  are 
so  sharp  sighted,  and  so  blind  in  an  affair  of  the  very 
first  consequence  ? 

It  appears  to  me  that  wars,  for  the  most  part,  orig- 
inate from  certain  empty  words,  (titles,)  which  seem 
to  have  been  invented  solely  to  feed  human  vanity  ; 
as  if  there  were  not  pride  and  ambition  enough  among 
us  poor  mortals,  unless  we  contrived  to  nourish  these 
evil  propensities,  by  the  invention  of  new  pretences 
for  their  indulgence.  If  these  things,  which  may  be 
called  the  very  roots  of  war,  were  cut  up,  it  would  no 
longer  be  difficult  to  establish  the  laws  of  peace  among 
christian  kings,  who  would  then  interfere  to  prevent 
these  radical  evils,  pride  and  ambition,  from  continually 
budding  and  shooting  forth  their  baneful  branches. 

Thus  it  would  come  to  pass,  that  the  power  of  kings 
would  be  increased,  for  it  would  be  united  and  com- 
bined throughout  Christendom  ;  and,  under  monarch^ 
flourishing  in  the  greatest  prosperity,  the  people  of 
Christ  would  enjoy  a  most  delightful  repose.     Under 


110 

these  circumstances,  our  Lord  Jesus  Christ,  the  real 
King  of  all  the  world,  would  shew  his  favour  unto  us, 
and  great  would  be  our  prosperity.  Then  would 
christians  be  formidable  to  their  enemies,  against  whom 
we  can  now  scarcely  defend  our  own  territories,  so  far 
are  we  from  driving  them  to  a  greater  distance; 
though,  for  my  own  part,  I  could  rather  wish  that  they 
were  converted  from  the  error  of  their  ways,  than  that 
they  shoold  be  exterminated.  But  how  shall  we  con- 
vert them  from  the  error  of  their  ways,  when  we  our- 
selves are,  I  had  almost  said,  more  depraved  than 
they  ?  For  I  form  not  my  estimate  of  a  true  christian 
from  the  articles  of  his  creed,  but  from  his  morals. 
Wherever  ambition,  avarice,  pride,  anger,  revenge, 
and  a  desire  of  doing  mischief  to  others,bear  sway,there, 
I  conclude,  is  no  gospel  faith,  no  true  Christianity. 

But  while  this  corruption  has  seized  those  whose 
principal  business  it  was  to  have  cured  the  corruption 
of  others,  I  derive  some  good  hopes  from  observing 
sacred  literature,  but  especially  the  New-Testament, 
to  be  so  diligently  and  habitually  studied  by  all,  but 
especially  the  common  people  ;  that  those  whose  pro- 
fession leads  them  to  a  particular  knowledge  of  holy 
writ,  often  appear  inferior  to  the  common  people  in 
conversation  upon  it.  It  is  a  proof,  in  my  opinion, 
that  the  New-Testament  is  very  much  read,  that, 
though  the  press  sends  forth  many  thousand  copies  of 
it  every  year,  yet  the  Booksellers'  shops,  numerous  as 
they  are,  cannot  furnish  enough  to  satisfy  the  avidity 
of  the  purchasers.  Whatever  any  one  writes  on  the 
gospel,  is  at  present  a  very  saleable  commodity.  Now, 
a  medicine  so  efficacious  cannot  be  universally  taken, 
without  producing,  in  time,  a  very  powerful  effect  on 
the  public  mind  and  morals. 


Ill 

The  world,  therefore,  appears  to  me  at  present  to 
be  effected  like  the  human  body  when  it  has  taken 
some  powerful  physic  for  the  cure  of  an  inveterate 
disease  ;  the  whole  frame  is  shaken,  the  whole  system 
disordered,  and  even  death  seems  to  be  approaching. 
And  I  wish  this  evangelical  medicine,  after  it  has 
searched  and  penetrated  every  vein  of  our  hearts,  may 
throw  off  all  the  seeds  of  evil,  and  restore  us  perfectly 
cleansed  and  completely  cured^o  Jesus  Christ.  May 
it,  after  the  feverish  tumult  which  has  caused  the  dis- 
eases under  which  the  world  laboured  to  appear  des- 
perate, restore  to  mankind  a  delightful  and  long-wished 
repose  ! 

But  I  should  be  the  more  inclined  to  indulge  hopes 
of  this  kind,  in  which  all  the  world  unites  with  me,  if 
the  men  who  were  at  the  head  of  human  affairs  would*, 
like  faithful  physicians,  duly  attend  to  the  state  of  a 
sick  world  ;  that  is,  if  kings,  upon  whose  will  the  af  ■ 
fairs  of  poor  mortals  in  the  present  state  principally 
depend,  would  remember,  that  they  must  very  soon, 
;Tor  what  is  there  of  long  duration  in  this  world  ?) 
give  an  account  of  their  administration  to  Christ  the 
King  of  kings.  In  the  next  place,  that  bishops,  divines, 
and  all  the  inferior  churchmen  would  remember,  that 
they  are  the  successors  of  Annas  and  Caiaphas,  of  the 
Scribes  or  the  Pharisees,  who,  while  they  impiously 
endeavoured  to  preserve  their  own  power,  did  all  they 
could  to  crush  the  gospel ;  while  they  asserted  their 
own  glory,  laboured  to  suli y  the  glory  of  Christ ;  while 
they  attempted  to  make  an  ostentatious  display  of  their 
own  righteousness,  made  God  himself  unrighteous ; 
but  that  they  are  rather  the  successors  of  the  apostles, 
who,  even  at  the  expence  of  their  blood,  took  delight 


M* 


il2 

:n  asserting  the  kingdom  of  Christ,  his  glory  and  in 
.ighteousness. 

Christ  suffered  o  ;  ;  :  he  rose  again  to  life,  no  more 
to  die.  But  the  same  sufferings  which  he  once  un- 
derwent, he  undergoes  afresh  as  often  as  gospel  truth 
is  condemned,  spit  upon,  beaten,  crucified,  and  buried ; 
in  a  word,  whatever  evil  is  inflicted  on  any  one  of  his 
members,  he  deems  inflicted  on  himself,  the  head  of 
the  body. 

These  things,  most  christian  king,  I  have  advanced 
with  more  freedom  and  prolixity  than,  perhaps,  I  ought 
to  have  done  ;  but  it  was  the  great  affection  I  bear 
you,  which  induced  me  to  take  up  so  much  of  your 
time,  and  to  speak  to  you  with  so  much  confidence. 
As  a  christian,  I  cannot  but  wish  well  to  all  christians  j 
and  to  your  Majesty  and  the  flourishing  state  of  France, 
T  am  zealously  and  particularly  affected. 

I  pray,  therefore,  Jesus  the  immortal  King  of  the 
whole  world,  to  whom  all  power  is  given  from  Gcd 
in  heaven  and  in  earth,  that  he  would  impart  his  spirit 
not  only  to  all  people,  but  to  all  kings  ;  to  ail  kings, 
that  they  may  live  in  unity,  and  consequently  in  hap- 
piness, one  with  another  under  their  common  King, 
Lord,  and  Saviour ;  and  to  all  people,  that  under  mon- 
archy at  ence  pious,  holy,  and  prosperous,  they  may 
enjoy  peace  ;  that  by  these  means,  and  not  by  invading 
and  laying  waste  the  territories  of  others,  which  only 
makes  them  poorer  and  not  better,  evangelical  piety, 
once  firmly  established,  may  be  diffused  far  and  wide  ; 
that  evangelical  philosophy  may  be  every  where  preach- 
ed with  sincerity  of  heart  by  men  endowed  with  the 
true  evangelical  spirit ;  and  that  we  may  live  so,  that 
the  sweet  fragrance  of  our  piety  may  allure  great 
multitudes  to  the  sincere  profession  of  the  same  reli- 
gion. 


113 


Thus  was  the  reign  of  the  gospe  1  first  begun,  thus 
it  increased,  thus  it  was  extended,  thus  it  was  estab- 
lished. By  different  measures,  we  see  it  reduced  to 
narrow  limits,  almost  exploded,  if  we  consider  the 
desolation  spread  through  the  world  by  war;  by  the 
same  aids  by  which  it  began,  increased,  and  became 
established,  we  ought  to  restore  it  where  it  is  fallen, 
to  extend  it  where  its  limits  are  contracted,  and  to  fix 
it  firmly  where  it  is  tottering  on  its  base. 

These  things,  Francis,  most  christian  king,  I  write 
with  a  pure  heart ;  neither  satirizing  any,  for  I  wish 
well  to  all :  nor  flattering  any,  for  I  ask  a  favour  of  no 
man. — Fare  thee  well. 

Anno  1523, 
Calend.  Dccemb. 


To  Sigismund  the  First)  the  most   serene  king  of  Po- 
land, &'c.  Erasmus  scndeth  health. 

KING  SIGISMUXD, 

kJlv  Simeon  departed  with  joy  and  felicity 
after  he  had  seen  the  Lord's  Christ ;  and  I  think  I 
should  leave  this  world  with  less  reluctance,  if,  by  the 
mercy  of  God  and  the  wise  counsels  of  princes,  the 
present  wars  and  tumults  were  to  cease. 

***My  mind  feels  an  exquisite  delight  in  the  idea, 
that  God  Almighty,  in  mercy  to  mankind,  has  chosen 
you  to  compose  the  troubled  waves  of  the  world,  by 
your  piety,  your  prudence,  and  your  authority. 

Three  qualities  are  requisite  in  him  who  is  to  calm 
the  storms  of  war — piety,  magnanimity,  and  prudence. 
Piety  comprehends  in  it  the  love  of  our  country,  and 


114 

a  zeal  for  our  religion.  You  have  distinguished  youi 
self  in  both  these  branches  of  it ;  in  procuring,  pre- 
serving, increasing,  and  establishing  whatever  might 
be  for  the  benefit  of  your  country,  you  have  exerted 
yourself  with  so  much  vigilence,  attention,  and  love, 
that,  regardless  of  your  advanced  age,  you  have  not 
declined  labours  that  might  have  deterred  a  young 
man.  In  former  times,  those  who  deserved  well  of 
the  State,  obtained  the  name  of  fathers  of  their  coun- 
try ;  a  title  that  has  something  in  it  more  magnificent 
than  the  name  of  a  king  or  an  emperor.  Your  Majesty 
deserves  the  honour  of  such  a  title  on  many  accounts  ; 
and  it  is  more  honourable  for  you,  stampt  on  the  minds 
of  mankind,  than  if  it  were  engraven  on  pillars  and 
^tatues. 

With  respect  to  the  other  branch  of  piety,  the  whole 
tenor  of  your  life  evinces  no  less  a  regard  for  the 
christian  religion  than  for  your  country.  Add  to 
which,  that  you  have  erected,  enriched,  and  adorned 
churches  with  great  munificence. 

To  a  mind  so  formed,  these  disagreements  of  princes 
cannot  but  give  great  disgust.**  Plato  calls  that  a 
civil  war  which,  though  of  separate  and  independent 
governments,  waged  against  Grecians,  united  only  in 
language  and  in  name.  But  a  christian  is  more  closely 
united  to  a  christian  as  such,  than  a  fellow-citizen  to 
a  fellow-citizen,  nay,  than  even  a  brother  by  kindred 
to  a  brother.*** 

So  much  have  I  taken  the  liberty  of  saying  respect- 
ing your  piety,  one  of  the  requisite  qualities  for  corn- 
posing  the  tumults  of  war. 

Greatness  of  mind  or  magnanimity,  the  second 
quality,  is  displayed  not  so  much  by  waging  wars  val- 
orously,  or  extending    the  bounds  of  empire,  as  in 


115 

despising  those  things  which  nobody  but  a  man  of  a 
truly  great  mind  can  despise.  Every  man  rises  supe- 
rior to  that  which  he  can  neglect  or  give  up,  when  the 
good  of  his  country  requires  it ;  but  he  who  is  incited 
by  anger  or  revenge  to  war,  is  inferior  to  his  own  pas- 
sion ;  and  he  whom  ambition  allures  to  battle,  is  pre- 
viously subdued  and  made  captive  to  the  object  of 
that  ambition,  while  the  man  who  prefers  the  public 
good  to  the  indulgence  of  any  of  these  mean  passions, 
he  is  the  man  of  a  truly  great  and  noble  spirit. 

****In  your  mind,  to  preserve  the  tranquillity  of 
your  kingdom,  and  to  spare  the  effusion  of  christian 
blood,  are  greater  objects  than  any  accession  to  your 
dominions,  or  the  favour  of  the  fickle  multitude  ;  for 
as  to  the  latter,  it  is  truly  kingly,  that  is,  it  is  the  gen- 
uine mark  of  a  noble  mind,  as  the  ancient  author  says, 
"  To  do  well  and  to  be  reported  ill,  to  persevere  in 
well-doing,  and  to  bear  the  calumny  of  the  mistaken 
vulgar  with  patience. 

[Here  Erasmus  enumerates  many  instances  of  Sig- 
ismund's  avoiding  war  and  seeking  peace,  regardless 
both  of  interest  and  glory .~] 

Actions  like  these,  he  proceeds,  argue  a  mind  truly 
elevated,  and  capable  of  soaring  above  the  petty  con- 
cerns that  agitate  and  harass  mortal  men.  In  such 
conduct  I  can  also  perceive  singular  prudence  and 
wisdom,  the  third  requisite  for  a  royal  peace-maker, 
which  your  age  and  experience  have  brought  to  high 
maturity  and  perfection. 

Dulce  bellum  inex/iertis ;  "  They  love  war  who 
never  tried  it,"  says  the  proverb  j  but  a  man  of  pene- 
tration, and  who  can  see  into  futurity,  will  prefer  an 
unjust  peace  to  a  just  war. 


116 

If  princes,  following  your  example,  would  get  the 
better  of  their  private  passions,  and  cast  their  eyes 
from  their  thrones,  as  from  a  lofty  watch-tower,  to 
see  the  true  interests  of  piety,  that  is,  the  glory  of 
Christ  and  the  welfare  of  christians ;  and  would  prefer 
the  real  advantage  of  the  world  at  large  to,  I  know 
not  what,  private  benefits,  which,  for  the  most  part, 
elude  their  grasp,  or  if  they  should  not  elude  it,  are 
purchased  at  too  high  a  price,  in  the  first  place,  they 
themselves  would  wield  the  sceptre  with  much  more 
happiness  and  dignity ;  ***and  in  the  next,  would 
heal  the  diseases  of  the  Church,  which  are  attended 
with  effects  so  destructive. 

As  circumstances  now  appear,  I  am  apprehensive 
lest  there  are  kings,  who,  destitute  of  piety,  endeavour 
to  turn  the  public  misfortune  to  their  own  private  ad- 
vantage ;  or,  destitute  of  true  greatness  of  mind,cannot 
sacrifice  any  part  of  their  own  imaginary  rights,  to 
the  preservation  of  the  public  tranquillity ;  or,  desti- 
tute of  prudence,  prefer  war  to  peace,  though  war 
ought  never  to  be  undertaken,  unless  when  it  cannot 
be  avoided  without  the  crime  of  impiety. 

If  kings  would,  in  such  transactions,  act  with  sin- 
cerity and  a  christian  temper,  Christ  himself  would  be 
present  with  them,  would  prosper  their  designs  and 
confederacies,  and  bless  their  proceedings  with  a  hap- 
pier issue,  than  themselves  can  now  presume  to  wish. 
For  as  most  wars  are  excited  by  the  impulse  of  anger, 
ambition,  or  some  selfish  passion,  rather  than  by  a 
regard  for  piety,  or  the  real  welfare  of  the  state ;  so 
we  see  their  confederacies  or  alliances  are  weak  and 
of  short  duration,  and  what  is  worse,  merely  serye  to 
sow  the  seeds  of  future  contention. 


117 

There  is  a  thing  which  I  must  rather  wish  for  than 
expect,  but  which  would  have  great  influence  in  pre- 
serving unanimity  among  kings,  and  tranquillity  in 
their  kingdoms  ;  and  it  is,  that  all  ruling  powers  should 
be  persuaded  to  reject  all  dominions  situated  at  a  dis- 
tance from  the  seat  of  empire.****  As  some  ships 
are  too  large  and  unwieldly  to  be  guided  by  the  rud- 
der, so  it  is  extremely  difficult  to  govern  with  success 
an  empire  too  widely  extended.  Still  more  difficult 
is  it  when  the  several  parts  of  the  dominions  are  sep- 
arated from  each  other  by  long  ^intervals.  And  then 
the  desire  of  extending  empire,  already  too  much 
extended,  knows  no  bounds,  the  case,  in  this  respect, 
being  like  that  of  pluralists  in  the  Church,  the  more 
preferment  they  get,  the  more  they  desire  to  accumu- 
late benefice  on  benefice,  and  dignity  on  dignity.**** 

Now  these  things  are  all  proofs  of  a  little  mind, 
which  cannot  bear  a  superior.  The  truly  great  mind 
neither  despises  those  below  it,  nor  envies  those  who 
are  above.  It  does  not  make  the  wide  extension  of 
dominion  its  object,  an  object  which  often  falls  to  the 
lot  of  the  wickedest  of  mankind ;  but  has  no  other 
view  than  to  govern  well  the  territory  which  is  allotted 
to  its  share. 

But  since  empire  passes  by  inheritance,  sometimes 
by  the  relationship  of  marriage,  and  sometimes  by 
blood,  it  is  much  more  easy  to  wish,  as  I  said,  what  I 
think  would  be  best,  than  to  expect  that  it  will  take 
place. 

It  would  neither  be  consistent  with  piety,  nor  is  it 
my  intention  to  diminish  any  thing  from  the  authority 
of  that  personage  whom  Christ  has  chosen  to  be  at 
the  head  of  his  Church  ;  yet  if  I  speak  the  truth,  I 
must  say,  that  he  himself  would  be  happier,  and  the 


118 

great  potentates  of  the  world  would  less  frequently  be 
engaged  in  war,  if  he  would  make  alliance  with  no  one 
king  whatever,  but  shew  himself  the  father  of  them 
all.  But  from  such  alliances,  so  often  made,  and  so 
often  unmade,  resumed  and  abandoned,  what  fuel  have 
we  seen,  and  still  see  supplied,  for  kindling  and  feed- 
ing the  flames  of  war  ?  Why  need  I  adduce  examples 
from  history,  when,  during  the  last  twenty  years,  we 
have  witnessed  so  many  with  our  own  eyes  ? 

But,  Sire,  I  have  been  too  long  abusing  your  pa- 
tience, by  passing  the  limits  of  brevity.  I  will,  there- 
fore, desist  with  a  most  ardent  prayer,  that  God,  in 
pity  to  us,  may  give  a  happy  issue  to  your  most  vir- 
tuous endeavours  to  establish  peace,  such  an  issue  as 
seems  due  to  your  pity,  your  greatness  of  mind,  and 
your  wisdom.  May  he  long  preserve  in  happiness 
your  good  queen,  united  as  she  is  to  the  best  of  kings*, 
for  the  benefit  of  the  kingdom,  and  the  whole  christian 
community. 

Basil.  Id.  Mali  1527. 


Sigismund,  king  of  Poland,  to  Erasmus,  sends  health. 

HOST  LEARNED  ERASMUS, 

W  e  received  your  letter,  by  which  we 
easily  see,  that  you  are  really  what  you  are  said  to  be, 
a  man  who  unites  with  the  profoundest  learning  and 
wisdom,  the  greatest  integrity  and  the  warmest  zeal 
for  the  public  peace,  and  for  christian  unanimity. 
Though  we  had  never  entertained  a  doubt  of  this,  yet 
your  letter  strongly  corroborates  our  opinion  of  you ; 
for  we  see  in  it  a  truly  christian  mind,  nor  do  we 


119 

doubt  but  that  you  are  always  consistent  with  yourself, 
whether  you  treat  subjects  of  a  serious  or  a  ludicrous 
nature. 

In  the  first  place,  we  return  you  thanks,  not  for- 
mally nor  in  the  common  style,  for  the  eulogium 
with  which  you  have  honoured  us,  though  we  are  ap- 
prehensive, that  we  cannot  claim  it  as  our  due,  so 
fully  as  you  wish  to  represent  it. 

For  though  we  have  it  very  much  at  heart,  to  re- 
store, as  much  as  in  us  lies,  the  christian  community, 
now  so  much  on  the  decline,  and  to  preserve  our  own 
kingdoms  in  a  state  of  peace,  untainted  with  the  con- 
tamination of  war,  which  is  at  this  time  wasting  all 
Germany;  yet,  that  our  endeavours  have  hitherto 
proved  successful,  we  must  attribute  to  divine  Provi- 
dence, rather  than  claim  or  arrogate  any  praise  there- 
from to  ourselves.  We  are,  indeed,  inclined  on  this 
account,  more  devoutly  to  implore  the  mercy  of  the 
Lord,  that  as  he  has  hitherto  preserved  our  kingdoms 
entire  and  unhurt,  so  he  will  continue  to  preserve 
them  in  future  as  long  as  it  may  seem  good  to  him ; 
for  we  shall  in  vain  exert  our  best  efforts,  unless  he 
shall  give  success  to  our  undertakings. 

Your  kind  offices,  however,  cannot  fail  of  being 
highly  agreeable  to  us ;  and  though  we  always  enter- 
tained a  very  exalted  opinion  of  you  on  other  accounts, 
yet,  feeling  ourselves  more  warmly  affected  towards 
you,  in  consequence  of  this  instance  of  your  good  dis- 
position towards  us,  we  shall  be  the  more  anxious  to 
do  you  any  favour,  that  it  may  be  in  our  power  to  con- 
fer upon  you,  in.  proportion  as  you  have  rendered  us 
more  estimable  in  the  eyes  of  mankind,  by  your  letter 
to  us,  which  favour  we  should  be  able  to  confer  in  a 
rouch  more  ample  manner,  if  it  were  possible  to  pre- 
18 


120 

tail  upon  you  to  come  and  reside  at  our  court ;  but, 
as  we  have  been  informed  by  your  friends,  that  other 
kings  have  invited  you  to  their  courts  in  vain,  though 
they  have  endeavoured  to  attach  you  to  them,  both  by 
entreaties  and  rewards,  we  are  apprehensive  that  we 
also  shall  labour,  in  this  particular,  to  no  purpose. 

But,  that  in  the  mean  time  you  may  have  some 
proof  of  our  good-will  and  gratitude  towards  you,  we 
send  you  an  honorary  gift,  which,  for  the  present,  you 
will  kindly  receive,  assuring  yourself,  that  you  shall 
hereafter  possess  more  plentiful  fruits  of  our  esteem 
and  favour. 

Given  at  our  town  of  Peotrkow,  on  the  nineteenth 
day  of  February,  in  the  year  of  our  Lord  1528,  and  in 
the  twenty-second  of  our  reign. 


Erasmus  wrote  a  very  fine  letter  in  answer  to  this, 
which  I  have  not  room  to  insert.  He  advances  many 
things  in  it,  tending  to  his  great  benevolent  end,  "  the 
promoting  of  peace  and  good-will."  The  following 
is  a  short  specimen  : 

"  Mercy  and  truth  keep  guard  round  the  king,  and 
his  throne  shall  be  established  in  mercy.***  Rex  est 
viva  lex  ;  the  king  is  the  living  law.  Lex  fiauciloqua 
est,  at  infinite  sunt  rcrum  et  fiersonarum  circumstantia, 
tfc. ;  the  law  cannot  speak  upon  all  the  infinite  cir- 
cumstances of  things  and  persons  that  arise.  In  these 
the  king  speaks  the  law,  but  yet  speaks  nothing  but 
what  the  law  would  say,  if  she  could  answer  us,  viva 
voce,  in  all  cases  and  contingencies."*** 

"  Clemency  displays  itself  in  not  entering  on  a  war 
immediately,  though  there  is  a  just  cause  of  war,  but 
in  leaving  no  stone  unturned  to  compromise  all  dk> 


121 

putes  without  a  war  ;  and  it  is  sometimes  better  to 
connive  at  a  real  injury,  than  to  resent  it  with  the 
sword.  Clemency  displays  itself  in  conducting  a  war, 
if  after  all  endeavours  it  cannot  possibly  be  prevented, 
in  such  a  manner,  as  that  there  may  be  the  least  pos- 
sible loss  of  human  blood,  and  that  it  may  be  termin- 
ated with  the  utmost  expedition." 

It  is  difficult  not  to  be  struck  with  the  truly  gra- 
cious manner  in  which  the  bold  letters  of  Erasmus 
were  received  and  answered  by  the  greatest  monarchs 
of  his  time.  Such  letters,  in  days  of  boasted  liberty, 
would  be  either  despised  and  unnoticed,  or  their  wri- 
ters informed  against  by  associators,  prosecuted,  found 
guilty  by  members  of  associations,  put  in  irons,  locked 
up  in  prison,  or  sent  to  Botany  Bay  with  thieves,  for 
fourteen  years.  But  had  Erasmus  and  his  reforming 
contemporaries  been  so  treated,  Englishmen  would 
now  have  been  papists  and  slaves. 


Erasmus   to    Christopher  a    Schydlovietz,   Chancellor 
or  Prime  Minister,  to   Sigrsviund  the  First,  king  of 
Poland,  greeting: 
WORTHY  SIR, 

1  hough  the  event  should  not  correspond 
with  your  efforts,  yet  so  good  and  benevolent  an  in- 
tention, as  that  of  recommending  peace,  will  not  be 
without  its  reward  with  Christ.  I  know  not  what  I 
can  effect  by  my  writings  on  the  subject,  for  I  have 
been  many  years  sounding  in  the  ears  of  those  who 
will  not  hear.  It  is  not  my  province  to  pronounce 
decisively  on  the  peculiar  views  or  the  riffhts  of  kinffs  ; 


122 

but  as  to  the  present  state  of  the  christian  world,  what 
man  can  help  lamenting  it,  who  is  himself  a  christian  ? 
How  shameful  an  example,  that  two  of  the  most  pow- 
erful kings  in  the  world  should  disagree  with  a  hatred 
and  animosity  so  implacable,  that  the  united  wishes  of 
their  own  people,  the  wisdom  of  ancient  counsellors, 
the  authority  of  abbots,  bishops,  cardinals,  and  the 
great  pontiff  himself,  have  no  weight  with  them  !  The 
pope  is  named  Clement ;  and  his  very  name  implies  a 
love  of  peace.  Nothing,  indeed,  is  less  for  the  interest 
of  bad  popes,  than  that  the  greatest  kings  around  them 
should  be  united  in  friendship ;  for  by  the  enmity  of 
kings,  the  popes  find  themselves  not  only  pontiffs,  but 
kings  of  kings.  As  this  has  been  the  case  for  ages, 
I  am  surprised  that  kings  have  not  discerned  it ;  and 
if  they  have  discerned  it,  I  am  surprised  that  they 
have  not  recollected  or  attended  to  it  duly.  But  I  am 
apprehensive,  that  there  are  some  kings  whose  eyes 
are  dazzled  by  ambition,  whose  judgment  is  perverted 
by  the  angry  passions,  and  whose  minds,  more  intent  on 
their  own  private  pleasures  than  the  good  of  the  country 
over  which  they  preside,  have  neither  time  nor  inclin- 
ation left  for  sober  sense  and  philosophy.  But  kings, 
if  they  are  men  of  sense,  have  no  time  to  trifle ;  and 
a  conduct,  which  in  private  persons  is  only  luxury  and 
profligacy,  becomes  wickedness  of  the  most  heinous 
nature,  unnatural  cruelty  and  downright  impiety  in  a 
prince.  Nothing  ought  to  afford  a  prince  more  pleas- 
ure than  the  tranquillity  of  the  State,  the  good  morals 
of  the  subjects,  and  the  efficacy  of  good  laws  ;  to 
meditate  on  these  objects,  to  attend  to  them,  to  defend 
and  maintain  them,  these  should  be  the  amusements 
t>f  princes,  and  serve  them  instead  of  dice,  sporting, 
hunting,  and  debauchery.     But  if  even  a  prince  had 


123 

leisure  to  indulge  in  the  latter,  yet  the  true  spirit  of 
a  prince  will  be  too  high  to  submit  to  the  flavery  of 
pleasures  so  vulgar  and  so  sordid  in  their  nature. 
Stands  not  that  man  in  the  place  of  a  God  among  men, 
at  whose  beck  and  call,  many  thousand  human  crea- 
tures are  ready  to  draw  the  sword  and  rush  upon  cer- 
tain death  ;  and  on  whose  prudence  and  foresight  en- 
tirely depend  the  safety  and  welfare  of  whole  cities 
and  nations  ?  Is  it  possible,  that  a  man  with  such  a 
trust,  can  find  time  to  play  at  cards  and  dice  all  night 
long,  to  divert  himself  with  laughing  at  buffoons,  to 
indulge  in  licentious  amours,  and  to  take  the  lead  in 
nocturnal  revels  ?******  In  the  mean  time,  the  world 
is  crowded  with  herds  of  soldiers  who  spare  neither 
friend  nor  foe.****  Whatever  mischief  this  terrible 
tempest  may  do,  he  cannot  be  overset  who  has  once 
fixed  his  foot  on  the  solid  rock,  religious  confidence^ 
Farewell. 

Friburg,  5  Id.  Jun. 
Anno  1529. 


To  Ferdinand,  king  oj  Hungary  and  Bohemia,  Erasmus 
sendeth  health. 

*****lTgave  me  great  pleasure  to  hear,  that  yon 
had  achieved  your  conquests  without  much  slaughter. 
I,  for  my  part,  admire  not  the  triumphs  of  the  Romans, 
which  were  thought  to  be  so  much  the  more  splendid, 
the  greater  the  numbers  slain,  the  more  cities  and  vil- 
lages burnt,  parents  rendered  childless,  children  de- 
prived of  parents,  and  wives  bereaved  of  their  hus- 
bands. Their  triumphs  were  deemed  grand  and  glo- 
rious in  proportion  to  the  greater  crowd  of  prisoners 
18* 


124 

and  wounded  that  made  up  the  cavalcade,  as  it'  ic  was 
not  sufficient,  that  the  poor  creatures  were  subdued 
and  humbled  to  the  dust,  unless  insult  were  added  to 
misfortune. 

No  victory  can  be  more  honourable,  than  that  which 
is  attended  with  the  destruction  of  as  few  men  as  pos- 
sible, which  is  perfectly  unlike  what  the  Greeks  call 
a  Cadmaean  victory,  and  in  which  the  conqueror 
plumes  himself  more  on  his  prudence  and  mildness, 
than  on  his  valor  or  good  fortune.  I  cannot  approve 
of  that  sort  of  happiness  which  is  purchased  by  caus- 
ing unhappiness  to  great  numbers  of  our  fellow- 
creatures. 

How  many  of  the  besiegers  as  well  as  the  besieged 
are  commonly  murdered  on  the  taking  of  some  little, 
paltry  town  or  citadel,  so  that  after  all  the  triumphs 
and  rejoicings,  the  victor  has  as  much  cause  to  weep 
as  the  vanquished ! 

How  many  lives  did  the  taking  of  Troy  cost  the 
Grecians  ;  and  even  more  were  destroyed  by  sickness 
than  by  the  sword  !****** 

While  kings  go  to  war,  in  the  manner  they  do, 
bishops  doze  on  their  cushions,  priests  only  concern 
themselves  to  hold  fast  what  they  have  got,  Monks 
trouble  themselves  merely  to  retain  their  own  power, 
grave  divines  are  busy  in  nothing  but  in  dull  disquisi- 
tions about  articles,  and  the  people  are  left  at  liberty 
to  believe  and  do  just  as  they  like;  I  see  no  end  to 
our  evils.  All  that  we  can  do  is,  to  pray  God,  that 
pardoning  those  sins  by  which  we  have  deserved  our 
sufferings,  he  may  inspire  both  kings  and  bishops 
with  such  wise  counsels  as  may  restore  true  piety,  to- 
gether with  peace  and  unanimity.******** 

Basil,  Sexto  Cat.  Feb.  1529. 


12  J 


Erasmus  Rotcrodamus  to  Anthony  A  JBergis,  Abbot  of 
St.  Berlin,  sendeth  health. 

MOST  ACCOMPLISHED   FATHER, 

X*  rom  the  conversation  of  the  bishop  of 
Durham,  and  from  my  friend  Andrew  Ammonius  the 
king's  secretary,  I  have  learned  that  you  profess  a 
warmth  of  affection  for  me  which  I  may  cail  paternal. 
It  is  this  circumstance  which  makes  me  rejoice  the 
more  at  the  idea  of  returning  to  my  country.  I  wish 
I  possessed  there  an  independent  income,  just  enough 
to  support  me  in  an  humble  state  of  literary  leisure. 
Not  that  I  dislike  England,  or  have  any  reason  to  be 
dissatisfied  with  the  patronage  of  the  M3ecenas's,whom 
I  have  found  in  it.  I  have  a  great  many  intimate 
friends,  and  experience  uncommon  instances  of  kind- 
ness from  many  of  the  bishops.  The  archbishop  of 
Canterbury  fosters  me  with  such  peculiar  affection, 
and  embraces  me  with  such  cordiality,  that  he  could 
not  shew  a  greater  love  towards  me  if  he  were  my 
brother  or  my  father.  I  enjoy  a  little  pension  issuing 
from  a  living  which  he  gave  me,  and  allowed  me  to 
resign  with  an  annuity  out  of  it.  My  other  Maecenas 
adds  an  equal  sum  out  of  his  own  purse  ;  and  many 
of  the  nobility  contribute  no  inconsiderable  addition  to 
my  income.  I  might  have  a  great  deal  more,  if  I 
chose  servilely  to  solicit  or  pay  my  court  to  great  men, 
which  I  can  by  no  means  prevail  upon  myself  to  do. 

But  the  war  which  is  preparing,  has  altered  the  very 
temper  and  genius  of  this  island.  The  price  of  every 
necessary  of  life  increases  every  day,  and  the  generos- 
ity of  the  people  of  course  decreases.     Indeed  how 


126 

can  it  be  otherwise  ?  People  that  are  so  often  fleeced, 
must  retrench  in  the  liberality  of  their  bounty.  I  as  - 
sure  you,  I  lately  contracted  a  severe  fit  of  the  gravel, 
by  being  under  the  necessity  of  drinking  bad  beverage 
through  the  scarcity  of  good.  Add  to  this,  that  as  the 
whole  island  may  be  said,  from  the  circumstance  of 
its  being  surrounded  by  the  sea,  to  be  a  place  of  con- 
finement ;  so  we  are  likely  to  be  shut  up  still  more 
closely  by  the  wars.  I  see  great  commotions  arising ; 
whither  they  will  tend,  or  how  they  will  terminate,  it 
is  impossible  to  say.  I  only  wish,  God  in  his  mercy 
would  vouchsafe  to  still  the  raging  sea  which  is  agi- 
tating all  Christendom. 

I  am  often  struck  with  astonishment  and  at  a  loss  to 
account  for  the  cause  which  can  impel,  I  do  not  say 
christians,  but  human  creatures  to  such  an  extremity 
of  madness  and  folly,  as  that  they  should  rush  head- 
long, with  such  ardour,  at  so  great  an  expense  of 
treasure,  and  with  such  dangers  of  every  kind,  to 
mutual  destruction.  For  what  is  the  business  and 
chief  concern  of  our  whole  lives,  but  to  wage  war  with 
one  another  ? 

In  the  irrational  part  of  the  creation  it  is  observable, 
that  only  those  among  the  beasts  who  are  called  wild 
ever  engage  in  war ;  and  those  not  with  one  another, 
but  with  brutes  of  a  different  species ;  and  they  fight 
only  with  their  own  arms,  the  instruments  of  offence 
and  defence  supplied  by  nature.  They  do  not  attack 
with  engines  of  destruction,  invented  by  diabolical 
contrivance,  nor  on  trifling  causes  and  occasions,  but 
either  in  defence  of  their  young  or  for  food.  Our 
wars,  for  the  most  part,  proceed  either  from  ambition, 
from  anger  and  malice,  from  the  mere  wantonness  of 
unbridled  power,  or  from  some  other  mental  distenv 


m 

per.  The  beasts  of%the  forest  meet  not  in  battle 
array,  with  thousands  assembled  together  and  disci- 
plined for  murder. 

To  us,  glorying  as  we  do  in  the  name  of  Christ, 
who  taught  nothing  by  his  precept,  and  exhibited 
nothing  in  his  example,  but  mildness  and  gentleness ; 
who  are  members  of  one  body,  all  of  us  one  flesh,  who 
grow  in  grace  by  one  and  the  same  spirit ;  who  are 
fed  by  the  same  sacrament ;  who  adhere  to  the  same 
head  j  who  are  called  to  the  same  immortality  ;  who 
hope  for  a  sublime  communion  with  God,  that  as 
Christ  and  the  Father  are  one,  so  also  we  may  be  one 
With  him  ;  can  anything  in  this  world  be  of  such  value 
as  to  provoke  us  to  war  ?  A  state  so  destructive,  so 
hideous,  and  so  base,  that  even  when  it  is  founded  on  a 
just  cause,  it  can  never  be  pleasing  to  a  good  man.  Do 
consider  a  moment,  by  what  sort  of  persons  it  is  actually 
carried  into  execution  ;  by  a  herd  of  cut-throats,  de- 
bauchees, gamesters,  profligate  wretches  from  the 
stews,  the  meanest  and  most  sordid  of  mankind,  hire- 
ling mankillers,  to  whom  a  little  paltry  pay  is  dearer 
than  life.  These  are  your  fine  fellows  in  war,  who 
commit  the  very  same  villanies,  with  reward  and  with 
glory  :-n  the  field  of  battle,  which  in  society  they  for- 
merly perpetrated  at  the  peril  of  the  gallows.  This 
filthy  rabble  of  wretches  must  be  admitted  into  your 
fields  and  your  towns,  in  order  that  you  maybe  enabled 
to  carry  on  war :  to  these  you  must  yourselves  be  in  a 
state  of  subjection,  that  you  may  have  it  in  your  power 
to  take  vengeance  of  others  in  war. 

Besides  all  this,  consider  what  crimes  are  committed 
under  the  pretence  of  war,  while  the  voice  of  salutary 
law  is  compelled  to  be  silent  amidst  the  din  of  arms  ; 
what  plunder,  what  sacrilege,  what  ravages,  what  othei' 


128 

indecent  transactions,  which  cannot  for  shame  be  enu- 
merated. Such  a  taint  of  men's  morals  cannot  but 
continue  its  influence  long  after  the  war  is  terminated. 
Compute  also  the  expense,  which  is  so  enormous,  that 
even  if  you  come  off  conqueror,  you  sit  down  with 
more  loss  than  gain  :  though  indeed,  by  what  standard 
can  you  appreciate  the  lives  and  the  blood  of  so  many 
thousand  human  creatures? 

But  the  greatest  share  of  the  calamities  inseparable 
from  a  state  of  war,  falls  to  those  persons  who  have  no 
interest,  no  concern  whatever,  either  in  the  cause,  or 
the  conduct,  or  the  success  of  the  war :  whereas  the 
advantages  of  peace  reach  all  men  of  every  rank  and 
degree.  In  war,  he  who  conquers,  weeps  over  his 
triumphs.  War  draws  such  a  troop  of  evils  in  its  train, 
that  the  poets  find  reason  for  the  fiction  which  relates, 
that  war  was  brought  from  hell  to  earth  by  a  deputation 
of  devils. 

I  will  not  now  dwell  upon  the  picking  of  the  people's 
pockets,  the  intreagues  and  collusion  of  the  leading 
men,  the  vicissitudes  of  public  affairs,  which  never  can 
undergo  violent  revolutions  without  consequences  of  a 
most  calamitous  nature. 

But  if  it  is  a  desire  of  glory  which  drags  us  to  war, 
be  assured  that  the  glory  which  is  eagerly  sought  after, 
is  no  glory  j  that  it  is  impossible  to  derive  real  honour 
from  doing  mischief;  and  that,  if  we  must  point  out 
something  glorious,  it  is  infinitely  more  glorious  to 
build  and  establish,  than  to  ruin  and  lay  waste  a  flour- 
ishing community.  Now  what  will  you  say,  when  you 
reflect,  that  it  is  the  people,  yes,  the  lowest  of  the  peo- 
ple, who  build  and  establish  by  industry  and  wisdom, 
that  which  kings  claim  a  privilege  to  subvert  and  de- 
stroy by  their  folly.     If  gain  rather  than  glory  is  the 


129 

object  in  view,  be  it  remembered,  tbat  no  war  whatever 
did,  at  any  time,  succeed  so  fortunately  as  not  to  produce 
more  loss  than  gain, more  evil  than  good  :  and  that  no 
man  ever  injured  his  enemy  in  war,  but  previously  he 
did  many  and  great  injuries  to  his  own  people.  In 
^hort,  when  I  see  all  human  affairs  rapidly  ebbing  and 
flowing,  like  the  tide  of  the  Euripus,  what  avails  it  to 
establish  or  extend  empire  with  such  vast  exertions, 
when  it  must  very  soon,  and  on  very  slight  occasions, 
devolve  to  some  other  possessor  ?  With  how  much 
blood  was  the  Roman  empire  raised  to  its  exalted  pitch 
of  grandeur,  and  how  soon  did  it  decline  and  fall  ? 

But  you  will  say,  the  rights  of  kings  must  of  neces- 
sity be  prosecuted  at  all  events.  It  is  not  for  me  to 
speak  rashly  of  the  rights  of  kings ;  but  one  thing  I 
know,  the  strictest  right  is  often  the  greatest  wrong, 
and  that  some  kings  first  determine  upon  a  measure, 
because  it  accords  with  their  inclination,  and  then  go  in 
quest  of  some  colourable  pretence,  under  which  they 
may  cloak  their  unjustifiable  conduct  :  and  amidst  so 
many  changes  and  chances  in  human  affairs,  amidst  so 
many  treaties  made  and  unmade,  what  man  alive  can 
ever  be  long  at  a  loss  for  a  colourable  pretence  ?  But  if 
it  were  a  nice  point  in  dispute,  to  whom  the  right  of 
dominion  belonged,  what  need,  in  settling  a  question 
which  requires  reason  and  argument  only,  what  need 
can  there  be  of  spilling  human  blood  ?  The  welfare  and 
happiness  of  the  people  have  nothing  at  all  to  do  in  the 
dispute ;  it  is  merely  a  question  whether  they  shall 
have  the  privilege  of  calling  this  man  or  that  man  their 
king,  "and  paying  taxes  to  Thomas  instead  of  John, 
or  to  John  instead  of  Thomas." 

There  are  pontiffs  and  bishops,  there  are  wise  and 
honest  men,  who  could  settle  such  a  trifling  and  con- 


130 

temptible  business  as  this,  without  going  to  war  about 
it,  and  confounding  all  things  divine  as  well  as  human. 
The  pope,  the  bishops,  the  cardinals,  the  abbots,  could 
not  employ  themselves  in  any  way  more  consistently 
with  their  characters  and  stations,  than  in  composing 
the  differences  of  kings ;  here  they  ought  to  exert 
their  authority,  and  to  shew  how  much  the  sanctity  of 
their  characters  and  their  religion  can  actually  avail. 

Pope  Julius,  a  pontiff  not  of  the  very  best  repute  in 
the  world,  was  able  to  excite  the  storm  of  war ;  and 
shall  Leo,  a  man  of  real  learning,  integrity,  and  piety, 
be  unable  to  appease  it  ?  The  pretext  for  undertaking 
the  war  was,  that  Pope  Julius  was  in  imminent  danger. 
The  cause  is  confessedly  removed,  but  the  war  does 
not  yet  cease. 

We  ought  also  to  remember  that  all  men  are  free, 
especially  all  christian  men.  New,  when  they  have 
been  flourishing  a  long  time  under  any  prince,  and  by 
this  time  acknowledge  him  as  their  lawful  sovereign, 
what  justifiable  occasion  can  there  be  for  disturbing  the 
world,  in  attempting  a  revolution  ?  Long  consent  of  the 
people  constituted  a  lawful  sovereign  among  the  Hea- 
thens, and  much  more  amongst  christians,  with  whom 
the  kingly  office  is  a  ministerial  trust,  a  chief  magis- 
tracy, an  administration  of  delegated  power,  and  not  a 
property  or  absolute  dominion  ;  so  that  if  some  part  of 
the  territory  subject  to  a  christian  king  were  taken 
away,  he  is  relieved  from  an  onus,  a  burthensome  task, 
rather  than  robbed  or  injured. 

But  suppose  one  of  the  litigent  parties  will  not  agree 
to  abide  by  the  arbitration  of  good  men  chosen  as  re- 
ferees ?  In  this  case  how  would  you  wish  me  to  act  ? 
In  the  first  place,  if  you  are  verily  and  truly  a  christian, 
I  would  have  you  bear  the  injury  patiently,  sit  down 


131 

with  your  heart  at  case,  and  give  up  your  tight)  be  it 
what  it  will. — Such  would  be  the  conduct  of  a  christian 
hero. 

In  the  next  place,  if,  waving  your  pretensions  to 
Christianity,  you  arc  only  a  prudent,  sensible  man  of  the 
"world;  weigh  well  how  much  the  prosecution  of your 
right  will  cost  you.  If  it  will  cost  you  too  dearly,  and 
it  certainly  will  cost  you  too  dearly,  if  you  prosecute  it 
by  the  sword  ;  then  never  consent  to  assert  a  claim, 
which  perhaps  after  all  is  agroundlers  one,  by  bringing 
so  much  certain  mischief  to  the  human  race,  by  so 
many  murders,  by  making  so  many  childless  parents 
and  fatherless  children,  and  by  causing  the  sighs  and 
tears  of  your  own  people  who  have  no  concern  in  your 
right. 

What  do  you  suppose  the  Turks  think,  when  they 
hear  of  christian  kings  raging  against  each  other,  with 
all  the  madness  of  so  many  devils  let  loose  ?  And  raging 
for  what  ?  merely  on  accouut  of  a  claim  set  up  lor  power, 
for  empire,  and  dominion. 

Italy  is  now  rescued  from  the  French.  And  what  is 
the  great  matier  gained  by  so  much  blood  spilt  ?  what 
but  that,  where  a  Frenchman  lately  administered  the 
powers  of  government,  there  some  other  man  now  ad- 
ministers the  same  powers?  And  to  say  the  truth,  the 
country  flourished  more  before,  than  it  flouiishesnow. 
But  I  will  not  enter  farther  into  this  part  of  the  subject. 
Now,  if  there  are  any  systems  which  admit  of  war,  I 
must  maintain  that  they  are  founded  on  a  gross  princi- 
ple, and  savour  of  a  Christianity  degenerating,  and  likely 
to  be  overlaid  by  worldly  influence.  I  do  rot  know 
whether  these  systems,  such  as  they  are,  justify  war  in 
the  eyes  of  some  men  ;  but  I  observe,  that  wheneyer, 
through  a  zeal  for  defending  the  faith,  the  Christian 
19 


132 

peace  is  to  be  defended  against  the  attack  of  barbarians, 
war  is  not  at  all  opposed  by  men  of  acknowledged  piety. 
But  why,  on  these  occasions,  do  a  few  maxims  handed 
down  from  one  to  another  by  mere  men,  suggest 
themselves  to  our  minds,  rather  than  many  positive 
precepts  uttered  by  Christ  himself,  by  the  apostles,  by- 
orthodox  and  approved  fathers,  concerning  peace,  and 
patience  under  all  evil  ? 

As  to  the  usual  arguments  and  means  of  justifying 
war,  what  is  there  that  may  not  admit  of  defence  in 
some  mode  or  other  ;  especially  when  they  who  have 
the  management  of  the  thing  to  be  defended,  are  these, 
"Whose  very  villanies  are  always  be-praised  by  the  ad- 
ulation of  great  numbers,  and  whose  errors  no  man 
dares  openly  to  reprehend  ?  But  in  the  mean  time,  it 
is  very  clear  what  all  good-hearted  men  pray  for,  wish 
for,  sigh  for. 

If  you  look  narrowly  into  the  case,  you  will  find  that 
they  are  chiefly  the  private,  sinister,  and  selfish  motives 
of  princes,  which  operate  as  the  real  causes  of  all  war. 
But,  pray  do  you  think  it  a  conduct  worthy  of  a  ra- 
tional creature,  and  not  fitter  for  brutes  or  devils,  to 
put  the  world  in  confusion,  whenever  one  prince  takes 
it  into  his  head  to  be  angry  with  another  prince,  or  to 
pretend  to  be  angry  ? 

Yen  and  I  may  wish  every  thing  that  would  be  best) 
and  most  conducive  to  the  happiness  of  the  human 
race,  but  we  can  do  no  more  than  wish  it.  For  my 
own  part,  all  the  little  property  I  have  in  the  world,  I 
have  among  the  English ;  and  I  will  resign  the  whole 
of  it  with  the  greatest  pleasure,  on  condition,  that 
among  christian  princes  there  may  be  established  a^ 
christian  peace.  Your  influence  may  have  considera- 
ble weight  in  accomplishing  this  end,  since  you  have 


133 

great  interest  with  one  potentate,  Charles;  a  great 
deal  with  Maximilian  5  and  stand  very  well  with  all  the 
nobility  and  aristocracy  of  England.  I  do  not  doubt 
but  by  this  time  you  have  experienced  what  losses 
one's  own  friends  may  procure  one  in  war  ;  and  must 
be  sensible,  that  it  will  be  doing  your  own  business 
and  serving  your  own  interest,  if  you  endeavour  to, 
prevail  with  the  great  ones  to  put  an  end  to  the  pres- 
ent war.  I  mention  this,  to  hint  to  you  that  yo"ur  labour 
wiil  not  be  without  its  reward.  I  shall  make  all  the 
haste  I  can  to  shake  hands  with  you,  as  soon  as  I  shall 
have  it  in  my  power  to  take  my  flight  from  this  coun- 
try. In  the  mean  time,  most  respectable  father,  fare- 
well. My  best  wishes  attend  Ghisbcrt  the  physician, 
and  Anthony  Lutzenburgh. 
London. 

Pridie  Id.  Mart.  1513. 


No.  II. 

TO  give  a  specimen,  to  nations  professing  the 
Christian  religion,  of  the  philanthropy  and  liberality 
of  the  Heathens,  I  have  selected,  from  great  numbers, 
the  following  few  passages ;  which  I  leave  to  the  con- 
sideration of  all  thinking,  feeling,  and  generous  men, 
who  are  serious  in  their  professions  of  Christianity, 
and  who  do  not  view  it  as  an  engine  of  state,  to  he 
accommodated  to  the  occasional  purposes  of  such  in- 
terested ministers  and  statesmen.  as,in  promoting  what 
they  deem  the  particular  welfare  of  their  own  coun- 
try, forget  that  both  themselves  and  the  nations  over 
which  they  preside  are  allied  to  all  people,  whom 
God  has  created  in  his  own  image. 


134 

Ogui  rev  vipov-rov  ciTetpov  uid-zsa,, 
Kxt  yqv  fep\\  s%ov¥  tygctt$  a  ocyKc&Xotiq  j 
Ovrot  t;;s  Trurpta'oq  5jjtt<yy  opoi  etcw. 
"  Seest  thou  yon  boundless  concave  of  the  sky 
u  Embracing  in  its  arras  the  world  around  ? 

"  Such  are  the  limits  of  our  country." 

Euripides, 
"  noAIS  k»i  ITATPIS,  cos  pit  ANTftNINft  mi  v  V#f*»,  w 

h  ANernnn,  o  kosmos. 

"  As  I  am  Antoninus,  Rome  is  my  city  and  my  coun- 
try; but,  as  I  am  a  man,  the  world.*5 

3L  JlntGnin.  lib.  vi.  §  .44. 

"  *y;^s  *yd®K  ITATPI2  o  ZYMriAS  KOZMOS. 

"  To  a  good  heart  the  whole  world  united  is  its 
country." 

JDemoeriiiis  croud  Stobceum, 
*'  Tt  yap  emv  AvfazrTroi  ;   yApo<;  7reAe<y5,  Trpurr,*;  fiev  rr.s  ex 
®EHN  *54<  AN©Pi2nrzN*  y.sTot  h  rxv]^  oy,rs  eyyurrct  Xiyo- 
ft5V?:5?  7]  n  ea-r  ip/Kpiv  rm  oA;;$  pipr^ei. 

*6  For  what  is  man  ?  a  part  or  member  of  a  com. 
iriunity.,  in  tlie  first  instance,  of  that  great  or  general 
community  which  consists  of  gods  and  men,  the  world 
at  large ;  and  in  the  second,  of  that  city  or  state 
which  is  locally  near  him,  to  which  he  immediately 
belongs,  and  which  is  a  petty  imitation  or  miniature 
picture,  of  the  universal  community." 

Epict.  lib,  ii.  c.  5. 

In  another  place,  he  speaks  of  man  as  being  a 
member,  at  the  same  time,  7r«A£&>s  ?'.%  yeyxX-^  km  t%s 
iukoh,  of  the  great  city  and  the  little  one ;  meaning 
the  general  commonwealth  of  mankind,  and  the  sub- 
division of  it  which  constitutes  a  separate  state. 


135 

Ci  Duas  respublicas  animo  coutemplaniur  ;  alteram 
magnam  e<  ver£  publ  Learn,  qua  dii  atque  homines 
continent m* ;  in  qua,  noli  ad  banc  unguium  respici- 
mus,  ant  ad  ilium;  Bed  terminos  eivitatis  nostra  com 
sole  metimur;  alteram,  eui  nos  adscripsit  conditio 
nascendi ;  hfec,  ant  Atheniensium  erit,  Carthaginien- 
sium,  ant  alterius  alicujus  urbis,  quae  non  ad  omnes 
pertineat  homines. 

<;  Quidam  eodem  tempore  utrique  reipubjicse  daut 
operant,  majori  minorique ;  quidam  tantum  minori  ; 
quidam  tantum  majori. 

*  There  are  two  kinds  of  commonwealth  which  we 
contemplate  with  the  mind's  eye ;  the  one  most  ex- 
tensive, and  justly  to  be  called  the  common  country 
of  us  all ;  and  it  is  that,  in  which  both  gods  and  men 
are  comprehended ;  that,  in  which  we  do  not  look  for 
our  own  nation,  to  one  corner  of  the  world  or  to  an- 
other, but  measure  the  boundaries  of  the  state  to 
which  we  belong,  by  the  sun's  course  :  the  other  is 
that  particular  spot  on  which  we  happened  to  be 
horn ;  this,  peradventure,  may  be  the  Athenian's 
country,  or  the  Carthaginian's  country,  or  may  belong 
to  some  other  particular  state,  but  not  to  ail  men. 

"  Some  persons  are  liberal  enough  to  devote  them- 
selves, at  the  same  time,  to  the  service  of  both  these 
kinds  of  commonwealth,  the  greater  and  the  smaller; 
others  only  to  the  smaller,  and  a  third  sort  exclusive- 
ly to  the  greater."  Seneca  de  Otlo  Sap.  c.  31. 

The  first  sort  are  the  ^^e^>t  philosophers  and  most 
useful  philanthropists ;  but  the  middle  sort  are  nar- 
row-minded men,  who  become  statesmen  to  serve  them- 
selves aud  their  families,  with  little  real  regard  to- 
the  happiness  and  improvement  of  human  nature. 
19* 


136 

*  Socrates  did  not  stile  himself  an  Athenian  or 
a  Grecian,  but  a  Cosmian,  that  is,  a  citizen  of  the 
world ;  just  as  another  might  stile  himself  a  Rho- 
dian  or  a  Corinthian,  so  he  called  himself  a  Cosmi- 
an:  neither  would  he  confine  himself  within  the 
limits  of  Sunium,  Tsenarus,  or  the  Ceraunian 
Mountains."  Plutarch. 

"  There  is  but  one  King  and  Governor,  God ;  who 
holds  in  his  hands  the  beginning,  the  middle,  and 
the  end  of  the  universe.— -There  follows  in  his  suite 
Justice,  the  avenger  of  all  delinquencies  against  the 
divine  law ;  to  whose  jurisdiction  all  of  us  men 
naturally  have  recourse,  in  our  transactions  with  all 
men,  as  fellow  citizens  ;  and  your  living  at  Sardis; 
or  in  any  other  particular  town  or  country,  is  nothing 
to  the  purpose  :"  i.  e.  the  world  is  your  home. 

Plutarch,  7rtpt  <Pvyy,s, 
I  hope,  therefore,  that  no  man  who  pretends  either 
to  reason  or  to  Christianity  will  ever  denominate  any 
part  of  the  human  race,  natural  enemies  to  each  oth- 
er 5  but  will  consider  all  men  as  natural  friends,  some- 
times made  enemies  by  false  policy.  Those  who  would 
familiarize  such  an  idea  as,  that  men  are  natural  en- 
emies, or  propagate  and  defend  such  a  doctrine,  are 
themselves  enemies  both  to  God  and  man  5  contemp- 
tible wretches,  who,  for  their  own  selfish  pride,  vani- 
ty, or  avarice,  would  increase,  confirm,  and  perpe- 
tuate the  bane  and  curse  of  human  nature.  Are  such 
men  great  men  ?  May  the  world  be  disabused,  and 
learn  to  respect  a  peaceful  ploughman,  a  weaver,  a 
smith,  or  a  carpenter,  more  than  the  most  notorious 
mankilier,  village -burner,  ship-sinker,  that  was  ever 
rewarded  by  knaves,  or  admired  by  fools. 


137 

Accursed  be  the  law  of  nations,   when  it  militate! 
Against  the  law  of  nature  ;  and  violated  be  even  law 
of  man,   when  it  stands  in  opposition   to  the  law   of 
God  and  the  happiness  of  human  creatures,  which 
alone  the  law  of  God  intends  to  promote. 


No.  III. 

Additional  and  miscellaneous  quotations,  tending  to 
promote  liberality,  peace,  and  philanthropy  ;  chiefly 
from  Heathens. 

"  PRO  gloria  liabita  sunt,  quae  quamdiu  opprimi 
possunt,  scelera  sunt. 

"  Some  enterprizes  are  esteemed  glorious,  which 
were  considered  as  villanous,  while  the  execution  of 
them  could  be  hindered  5  but,  when  they  rise  above 
the  controul  of  law,  they  become  honourable/' 

Seneca  de  Ira.  lib.  ii.  c.  8. 

u  Homicidia  compescimus  et  singula  caedes  ?  Quid 
bella  et  occisarum  gentium  gloriosum  scelus  ?     Non 

avaritia,  non  crudelitas  modum  novit Ex  sena- 

tus  eonsultis,   plebisque  scitis,   saeva  exercentur  ;  et 
publice  jubentur  vetita  privatim. 

"  We  punish  murders  and  massacres  committed 
among  private  persons  :  what  do  we  respecting  wars 
and  the  glorious  crime  of  murdering  whole  nations  ? 
Here  avarice  and  cruelty  know  no  bounds.  .  .  .  Bar- 
barities are  authorized  by  decrees  of  the  senate  and 
votes  of  the  people;  and  enormities  forbidden  in  pri- 
vate persons  are  ordered  and  sanctioned  by  public 
legislatures. 

Seneca.  Epist.  95, 


138 

:i  Quas  clam  conimissa  capite  luerent,  eadem,  quia 
paludati  fecerunt,  lawlamus. 

"  Things  which,  if  men  had  done  in  their  private 
capacity,  they  would  have  paid  for  with  their  lives  ; 
the  very  same  things  we  extol  to  the  skies,  when  they 
do  them  with  their  regimentals  on  their  backs." 

Seneca.  Epist.  95. 

"  Ecce  altera  qusestio :  Quomodo  hominibus  sit 
utenduni.  Quid  agimus  ?  Quae  damns  praecepta  ? 
Ut  parcatur  sanguini  humano  ?  Quantiilum  est  ei 
non  nocere  cui  debeas  prodesse  ?  Magna  scilicet  laus 
est,  si  homo  mansuetus  homini  est.  ***Membra  su- 
mus  corporis  magni.  Natura  nos  cognatos  edidit. 
***  Haee  nobis  amorem  indidit  muttium  et  sociabiles  fe- 
cit. Ex  illius  consiutione  miseries  est  nocere  quam  c^di. 

"  Another  question  arises  :  How  are  we  to  behave 
towards  our  fellow  creatures  ?  How  must  we  answer 
it  ?  What  rule  shall  we  lay  down  ?  Shall  we  say, 
that  we  ought  to  spare  the  effusion  of  human  blood  ? 
How  small  a  matter  is  it  not  to  hurt  him,  whom  we 
are  bound,  by  every  obligation,  to  do  all  the  good  to 
in  our  power  ?  A  prodigious  merit  indeed,  if  man  is 
mild  and  gentle  to  his  fellow  man  !  ***  We  are  all 
limbs  of  one  great  body.  Nature  produced  us  all? 
as  relations  one  to  another.  She  inspired  us  with 
mutual  love,  and  made  us  social.  According  to  her 
laws,  it  is  a  more  wretched  thing  to  do  an  injury  than 

to  suffer  death." 

Seneca,  Epist.  95, 

i;  Omne  Bellum  sumi  facile  ;  caeterum  segerrume 
desinere.  Non  in  ejusdem  potestate  initium  ejus  et 
finem  esse;  incipere  cui  vis  etiam  ignavo  licere;  de- 
poni,  quum  victftr.es  velint. 


15$ 

•'  Any  war  may  be  undertaken  easily ;  but  it  is  a 
hard  task  to  put  an  end  to  it  when  one  pleases.  Ik 
is  not  usually  in  the  power  of  one  and  the  same  man 
to  ucgiii  and  to  terminate  a  war.  A  fool  or  a  coward 
may  commence  a  war;  but  the  time  when  it  shall  be 
finished  is  in  the  breast  of  the  conqueror." 

Sallust. 

Quiim  tuas  vires,  turn  vim  fortume,  sortemque  belli 
eommunem  propone  animo. 

"  Ponder  well  not  only  your  own  strength,  but  the 
power  of  eh  nee,  or  the  fortune  de  la  guerre,  which 
nay  side  with  the  enemy  as  well  as  with  you." 

Livy. 

"  Una  et  ea  vetus  causa  bellanda  est,  ne-ofanda 
cupido  imperii  et  divitiarum. 

"  One,  and  that  an  old  cause  of  war  is,  an  insatia- 
ble thirst  of  power  and  riches."  Sallust. 

"  x\urum  et  opes  praeeipus  bellorum  causae. 

''  Gold,  riches,  and  power  are  the  principal  causes 
of  war" — not  a  love  of  justiee.  Tacitus. 

Of  the  Gallie  Druids  Strabo  says,  "  Q^re  *xt  7roXe^ 

BV$  £lr,T6/V7r,    OcTtp'jV    KXl   7rztp;4TC6r]s'T$'2tl   pAXKWT&e,   S7TXV0V' 

4<  The  Druids  were  even  arbiters  of  war,  and  often 
put  a  stop  to  it  just  as  the  parties  were  going  to  en- 
gage." 

This  surely  was  the  proper  office  of  priests  ;  but 
popes  and  Christian  ecclesiastics,  invested  wish  pow- 
er, have  been  very  forward  in  engaging  princes  in  the 
most  unjust  and  unnecessary  wars :  yet  the  Druids 
knew  nothing  of  the  gospel  of  peace. 

"  Ej  rug  inXeffiit's  ov%  o  TPOrTOS  iivgiig  *AA'  oV*  7]  TYXH 
£y  Kcti  o  KAIP02,  rzvfi  twrroi  iiETxXxyJZcwovtri)), 


140 

"  In  wars,  a  man's  own  manners  and  principles  no 
longer  guide  him;  but  whatever  fortune  and  emergen- 
cies allot  him  to  do  or  to  suffer,  this  he  must  par- 
take of."  Aristides  Orator, 

u  TIoXv  yap  7?ov  Kott  Kp$ir]ov  xctt  efiKouorepov  sttiv  ENA  vttso 

7TXVTM,  V)  rtoXh'jVC,   V7T£p  ENOZ  UTToXsrSxt. 

"  It  is  much  more  expedient  and  equitable  that  one 
should  perish  for  the  sake  of  all,  than  that  many 
should  perish  for  the  sake  of  one" — though  a  prince. 

Dion. 

"  There  are  three  ways,"  says  Grotius,  "  by  which 
war  may  be  avoided  :  1st,  by  a  conference  :  2dly,  by 
arbitration  :  and  3dly,  by  lot. 

"  The  first  by  conference. — Cum  duo  sint  genera 
disceptandi,  ait  Cicero,  unum  per  disceptitionem,  alte- 
rum  per  vim,  cumque  illud  proprium  sit  hominis,  hoe 
belluarum,  confugiendum  est  ad  posterius,  si  uti  non 
licet  priore. 

"  There  being  two  modes  of  disputing  among  men ; 
the  one  by  argument,  the  other  by  force  :  the  former 
agreeable  to  the  nature  of  man,  the  latter  to  the  na- 
ture of  brutes.  We  must  never  have  recourse  to  the 
latter,  unless  we  cannot  possibly  avail  ourselves  of 
the  former."         Terence  says, 

"  Omnia  prius  experiri  quam  armis,  sapientem 
decet ; 

"  Qui  6cis,  an  quae  jubeam  sine  vi  faciat  ? 

U  A  wise  man  ought  to  try  every  expedient  before 
lie  has  recourse  to  arms  :  How  know  you  that  the  ob- 
ject required  may  not  be  obtained  without  force  r" 
But  Mr.  Chauvelin  was  not  sufficiently  authorised  by 
twenty-seven  millious,  to  treat  for  peace. 


141 

"  M?j  Tpcrepoi  apZcti  TI2N  EPrHN  cra.v  -n  nttpxo-fhivca  TttN 

aohw. 

"*  One  should  not  begin  by  deeds,  before  one  has 
seen  what  can  be  done  by  words." 

Dionysius  Halicar. 

So  says  reason  :  but  what  say  the  haughty  souls  of 
great  war  ministers,  and  purse-proud  aristocrats? 

■*  Tlfotroi  fiet  ~  xo  ra  ^ikxio,  ra  Xoyu  nretpxTB-ott  hxfA(iecv£i¥9 
aXX't  fjun  res  eirtets  nrumhu9  AN©PSiniN£2TEPON  ort7rovQ£V. 

It  is  more  like  a  man  to  endeavour,  in  the  first 
place,  by  negociation,  to  obtain  justice,  and  not  to  fly 
to  arms  so  eagerly."  Libanias. 

"  iEquitate  quam  sanguine ;  causa  quam  arniis, 
detiuere  parta  majoribus  malueram. 

"  I  had  rather  preserve  what  was  acquired  by  my 
ancestors,  by  an  equitable  adjustment  of  my  claim, 
than  by  blood ;  by  the  goodness  of  my  cause,  than  by 
the  superiority  of  my  arms." 

Vologeses  apud  Taciturn, 


Here  one  may  pause,  and  consider  whether  certain 
reputed  wise  men,  among  Christians,  have  always 
sought  to  prevent  war  by  previous  conference,  treaty, 
or  negociation  ;  or,  whether  they  have  not  rashly, 
hastily,  and  haughtily  spurned  from  them  the  hand 
of  friendship,  and  the  olive  branch  held  out,  while 
the  sword  was  yet  in  the  scabbard  of  the  enemy. 

It  were  too  tedious  to  enumerate  all  the  i»stances 
of  compromises  among  the  Heathens.  They  often 
sought  peace  by  negociation,  from  motives  of  human- 
ity. They  called  in  neutral  powers  to  arbitrate  ;  and 
it  is  a  silly  and  most  mischievous  pride  in  modern  na- 
tions, which  will  not  submit  a  dispute  iu  commence- 


142 

Bieut  to  Hie  decision  of  reason  and  disinterested  arbi- 
trators. 

•'  Maxiine  autem  Christiani  reges  et  eivitales  ten- 
entur  banc  inire  viam  ad  anna   vitanda. 

"  But  Christian  kings  and  states  are  above  all 
bound  to  have  recourse  to  this  method  of  avoiding 
war  and  bloodshed."  Grotins. 

Grotius  mentions  the  method  of  deciding  disputes 
by  lot,  but  does  not  dwell  upon  it ;  as  indeed  it  is  not 
to  be  recommended  to  those  who  do  not  allow  for- 
tune t«  be  a  deity  :  though  the  toss  of  a  halfpenny 
would  be  a  more  rational  mode  oi  decision,  than  the 
sword. 

Zeuophon  says,  u  Hafipovav  p*v  ^ttcv  em,  fcqh  a  im 
■fA.tx.pcc  rcc  hu/pspovrcc  £«j,  TroXefMV  oivcc^si<r$-cci. 

"  It  is  the  part  of  wise  men  not  to  engage  in  war, 
not  even  if  the  affair  in  dispute  be  not  a  trifling  one." 

Xenophon  Hist,  c.  in.  §  4. 

"  Anv  rn  E5XATHS  ANATKHS  eTrvpepeiv  2IAHPON  pvfs 

tttTptXCV   OVTS    TToXtTtKOV . 

"  Except  in  cases  of  the  last  necessity,  to  introduce 
the  amputating  steel  is  neither  like  a  skilful  surgeon 
nor  a  wise  statesman." 

Plutarch  in  Graccho* 

"  Tt  ovv  ;  Pvrei  r/5,  owe  stti  TO  BEATION  Wfm&b*  H  VaifA.ee 
Von  7ro\s/Mts 3  eparm  eptmy**  ftueggog  ovxtoffmwt  $so[a.;vovv  Trpos 
cevfyuvovs  TO  BEATION  e»  IIAOrm,  KXf  TPTOHI,  **< 
HTEMONJA,  fucMflV  jj  cair^ix,  x-xi  irgetorvrt,  y.a,i  m  y.:rx 
AIKAIOSTNHS  AYTAPKEIA  t&,mv6v$. 

"  What  then  ?  somebody  will  say ;  did  not  Rome 
advance  to  great  happiness  by  war  ?  ]t  is  a  question 
that  requires  a  long  answer,  when  the  answer  is  to  be 


143 

addressed  to  men  who  place  happiness  in  riches,  in 
luxury,  in  power,  in  command,  rather  than  in  the 
safety  and  security  of  the  people;  in  gentleness  and 
humanity,  and  in  a  sufficiency  accompanied  with  con- 
tentment and  a  love  of  justice.*' 

Tint  arch  in  NumcL 

i;  Certe  apud  GrstGos  christianismum  professoa  din 
obscnatiis  est  canon,  quo  saeris  ad  tempus  arccban- 
tur  qui  hostem  in  qualicunque  hello  interfeeissent. 

Grotius. 

"  It  is  certain,  that  in  the  Greek  Church  there  w  as 
a  canon  long  observed,  b.y  which  he  who  should  have 
killed  an  enemy  in  any  war  whatever,  was  excommu- 
nicated during  the  space  of  three  years,  (triennio.") 

"  KoU  yct(>)  ti  vcfM(JLoi  ecl  van?  tyjopco'i  r<Pxyett9  aX>?  cyt  v,Tti- 
vti'j  ctv3-pa7rov9  it  kcii  oixciuoq  x.ai  Uf&vvo/u.svo$  km  fitctrB-eis9  vTrc&t- 
r/05  etvoci  £ok£1  ha.  r-/,v  cm  cor  aura  xeu  koiv/.v  o-vyfsvBtccv*  ov  %%piv 
xxQugnav  i^v/.Tc  T6i$  xTElvewt  7rgo$  :i7rxAXy,yiiv  rov  vo^itB-s/Jo^ 
ctyovs  ysyevvrS-ctt. 

"For  if  the  slaughter  of  enemies  be  at  all  lawful, 
yet  whoever  kills  a  man,  though  justly,  though  in 
self-defence,  though  forced  to  it,  yet  he  seems  to  be 
guilty  of  blood,  on  account  of  the  common  relation 
which  we  have,  through  the  medium  of  God  above,  to 
all  men  ;  therefore  such  manslayers  had  occasion  for 
certain  purifications  to  cleanse  them  from  the  blood- 
guiltiness  which  was  imputable  to  them.*' 

Philo  de  vita  Mosis. 
"  Tn,  genitor,  cape  sacra  Mann,  patriosque  penates, 
'•  Me,  bello  e  tanto  egressum  et  ceede  recenti 
M  Attrectare  nefas,  donee  me  flumine  vivo 

*'•  Abluero. 

*  Do  you,  my  father,  officiate  in  the  sacred  riwlf, 
30 


144 

and  undertake  to  pay  the  devotion  due  our  country's 
Gods :  for  as  for  me,  just  come  from  the  war,  and 
reeking  with  fresh  slaughter,  it  would  he  criminal  in 
me  to  touch  them,  till  I  shall  have  washed  away  the 
pollution  in  the  running  stream." 

Virg.  JEneid.  2.  717. 
■" evee  ny  e<m  y.tXv,in<pu  KrONIfiNI 

"  It  is  by  no  means  fit  for  a  man  stained  with  blood 
and  gore  to  pray  to  the  God  of  Heaven." 

Vide  Euripidis  Ipkig.  in  Taitr.  vers.  3  So. 
Horn.  lib.  vi.  268. 

"  Blood  and  religion  will  not  cement  together : 
therefore  they  laboured  to  purge  themselves  from 
that  pollution,  before  they  betook  themselves  to  re- 
ligious exercises.  It  is  observable,  that  whatsoever 
moveable  thing,  whether  being  or  inanimate,  is  the 
occasion  of  the  death  of  a  man,  and  is  the  instrument 
of  killing  him  by  misadventure,  is  forfeited  by  our 

law,  and  becomes  a  deodand. There  is  no  human 

thing  so  sacred  as  the  life  of  a  man.  Cain  was  of 
that  wicked  one  (the  devil)  and  slew  his  brother." 
1  Ephesians,  iii.  12.  "  The  voice  of  thy  brother's 
blood  erieth  to  me  from  the  ground,  saith  God  to 
Cain,  the  first  murderer.     Gen.  iv.  10." 

Dr.  Edwards. 

We  subscribe  to  and  recommend  the  humane  socie- 
ty. Infinite  pains  are  taken  to  save  one  life;  but 
what  signify  the  benevolent  labours  of  a  Lettsom  or 
a  Hawes,  when  the  German  despots  destroy  thous- 
ands and  tens  of  thousands,  to  every  one  saved  by  our 
truly  noble  philanthropists.  Would  it  not  be  right 
to  constitute  a  humane  society  for  the  prevention  of 


145 

war  ?  Whether  it  would,  if  established  in  Germany, 
assume  the  epithet  of"  Royal*'  1  know  not. 

rrxS-r;  7rotovc-ct$,  otoixi^x  $ziv  Pctvepov  7roti]Txi  UAYl  KAI  0EOI2 
KAI  AN0PS2FIOIS,  on  rovrm  tiKtc-rx  trtarm  tape*  uirioi. 

"Seeing    that  the  animosities  of  war  produce  so 
many  and  so  shocking  Bufferings,  we  think  it  incum- 
bent on  us  to  declare  before  all,  both  gods  and  men. 
that  we  are  not  in  the  least  degree  the  causes  of  it." 
Lacedcemonii  ctpud  Diodorum  Sicidum* 
Lib.  xiii.  cap.  52. 


I  shall  add  to  these  heathenish  quotations  a  passage 
from  Grotius  on  those  who  let  themselves  out  for  hire 
to  shed  blood  in  any  cause.  Grotius  is  a  very  cool 
writer,  and  not  so  great  an  opposer  of  war  as  he  ought 
to  have  been ;  yet  he  expresses  himself  in  the  follow- 
ing manner  on  human  butchers  by  trade  ;  that  is,  of 
men  who  use  the  sword  like  the  butcher's  knife, 
merely  as  an  implement  to  get  their  livelihood,  re- 
gardless whom  they  kill  or  whom  they  defend,  pro- 
vided they  are  paid.  Than  these  there  is  not  a  more 
deplorable  and  despicable  race  of  wretches  in  the 
whole  circle  of  human  society. 

"  Sicut  autem  societates  bellicas,  eo  initas  animo. 
ut  in  quodv's  bellum,  nullo  causae  discrimine,  proinit* 
fantur  auxilia,  illicitas  diximus;  ita  nullum  vita?  me- 
lius est  improbrius,  quara  eorum,  qui  sine  causa?  re- 
wpectu,  mercede  conducti,  militant;  et  qnibns  ibi  fas. 
ubi  plurima  merces. 

"  Hoc  ipsum  est  quod  JEtolis  a  Philippo  exproba- 
fum  legimus  ;  et  Areadibus  a  Diouysio  Milesio  his 
verbis  :  ArOPA  HQAEMOY  TTpczHTai,  kxi  rx  rm  &toP4» 


14-6 

v,xk'A,,  Try  Aptcahjv  rptQet,  kxi  wipiip^srca  vraXsftos,  ccitmv  cjk 
z%m.     Res  sane  miseranda,  ut  Antiphaues  loquitur  : 

"  Os  £V£x,^  rtv  fyv  Ep%er'  airo&Mmvf&evoS  Dion  Prusreensis 
iCcttTot  rt  tov  £.;9  avxyxxiorepov   erm^   jj  rt  tovtov  tt-pi   7r>.e((?Tx 

7r6tOVVTX.t   77'AVniSq  5    «AA?  Of/.S-J$  KCit  TOVTO   CC7IToXvtVTt  hx  %pr,U.U,TU\ 

iw&vfLieet, 

''  Parum  vero  quod  snam  vendunt  neeem,  nisi  et  a- 
liorum  scepe  iunocentium  vendereiit,  tanto  carnifiee 
detestabiliores,  quanto  pejus  est  sine  causa,  quain  ex 
causa  oceidere  :  tlvut  Antisthenes  dieehat,  carnifices 
iyranuis  es-.e  sanetiores,  quod  iili  nocentes,  hi  iuno- 
rentes  interfieerent. 

w  A«  I  have  pronounced  all  belligerent  confedera- 
cies entered  into,  with  an  intention  to  furnish  auxilia- 
ry forces  for  any  war,  without  discrimination  of  the 
cause  :  so  I  affirm,  that  there  is  no  mode  or  profession 
of  life  more  villainous,  than  that  of  those  individuals 
who  go  to  war,  hired  and  paid  so  much  per  man, 
without  tlie  least  regard  to  the  justice  or  injustice  of 
The  cause;  but  determining  that  to  be  the  most  right- 
eous war  where  there  is  the  best  pay. 

"  This  is  the  very  reproach  which  is  thrown  in 
the  teeth  of  the  JEtolians  by  Philip,  as  we  read  in 
Livy ;  and  of  the  Arcadians  by  Dionysius,  the  Mile- 
sian, in  these  words  :  "  The  Arcadians,  says  he., 
have  set  up  a  fair  or  market  for  war,  a  man-carcase 
shop  ;  and  thus  the  misfortunes  of  Greece  at  large, 
turn  to  the  profit  of  the  Arcadians  in  particular, 
while  war  and  its  calamities  are  diffused  all  over 
Greece,  without  any  just  cause. *? 

"  It  is  a  lamentable  thing,  as  Antiphaues  the  poet 
says,  ••  that  for  the  sake  of  getting  his  living,  a  man 
should  expose  himself  to  death,  in  the  way  of  trade 
"or  occupation.**     Dio  Pmspeensis  aJso  say*.  M  what  i* 


m 

147 

Mere  accessary  to  us  than  life,  or  what  do  all  men 
value  at  a  higher  rate  :  yet  even  (his.  men  will  throw 
away  through  their  desire  after  money  !'' 

••  Jt  is  hut  a  trifling  matter  that  such  wretches  sell 
their  own  death  for  money,  if they  did  not  by  the  ve- 
ry act,  and  at  the  same  time,  sell  the  death  of  inno- 
cent men  ;  and  they  are  the  more  detectable  than  the 
common  hangman,  in  proportion,  as  it  is  worse  to  kill 
a  man  without  any  reason  -at  all,  than  to  execute  a 
condemned  malefactor.  Thus  Autisthenes  has  said, 
that  common  executioners  are  more  respectable 
characters  than  despots,  inasmuch  a?  executioners 
put  the  guilty  to  death,  while  the  despots  shed  inno- 
cent blood.-' 

Grotius's  note  upon  this  passage  is  the  following 
quotation  from  Seneca :  "  Hoc  vero  quid  aliud  qui.s 
dixerit  quam  insaniam  ?  circumfere  pericula,  et ruere 
in  ignotos,iratum  sine  injuria,  occurentia  devastantem, 
ae  ferarum  more  occidere  quern  non  oderis. 

*;  What  can  one  call  this  but  madness  ?  to  carry 
mischief  ubout  us  wherever  we  go,  to  fall  violently 
upon  people,  whom  we  know  nothing  of,  to  be  in  a 
great  rage  without  the  least  provocation,  to  destroy 
every  thing  that  comes  in  our  way  ;  and  like  so  many 
wild  beasts,  to  murder  a  man  that  we  have  no  sort  of 
dislike  to." 

Seneca,  the  foov  Heathen- 

The  following  observations  of  Solinus  in  natural 
history,  has  been  transferred,  with  just  satire.to  polr- 
lical  and  ecclesiastical  characters  : 

"  lnvalidum  ursis  caput,  vis  maxima  in  biaehii> 
et  in  lumbi*. 

"Bears  lave  but  weak  heads:  their  chief  streng(h 
lies  in  their  fore  paws  and  in  their  loins." 
50* 


This  may  be  applied  to  most  of  those  modem  des- 
pots, who  delight  in  war  : 

"  Men  will  compel  others  (not  to  think  with  the  m, 
for  that  is  impossible,  but)  to  say  they  do;  upon 
which  they  obtain  full  leave  not  to  think  or  reason  at 
all,  and  this  is  called  unity ;  which  is  somewhat  like 
the  behaviour  of  the  Romans,  as  described  by  a  brave 
countryman  of  ours,  in  '^flffc^?  "ubi  solitudinem  fa- 
ciunt,pacem  appellant,'!-!  hen  ftiey  have  made  a  eouu- 
try  a  desart  by  an  unm  B^ghter,  they  call  the 

stillness  of  desolation,  pellff?^  Jortirii 

Gordon  says,  "  that  the  clergy*'  (in  popish  countries 
he  must  mean,)  M  have  been  the  great  promoters  of 
Cruelty  and  the  sword  5  they  have  been  the  constant 
patrons  of  arbitrary  power,  that  mighty  engine  for 
rendering  mankind  few  and  miserable  5  they  have  been 
the  continual  authors  of  war,  famine  and  massacres  ; 
and  in  fine,  they  have  been  the  great  instruments  of 
driving  virtue,  truth,  peace,  mercy,  plenty  and  peo- 
ple out  of  the  world.'* 

"  Kill  all,"  said  the  Abbot  Arnold,  a  monk-mili- 
tant to  the  army,  which  being  employed  by  the  church 
to  slaughter  the  poor  pious  Albigenses,  had  taken  the 
city  of  Bezeir — "Kill  all,"  cried  the  bloody  priest, 
"  God  knows  his  own,  and  will  reward  them  hereaf- 
ter :"  accordingly  two  hundred  thousand  of  these  con- 
scientious Christians,  and  Catholics  mixed  with  them, 
were  instantly  butchered  for  the  church. 

Cavendum  a  cane  muto — Governments  have  more 
ib  apprehend  from  silent  malecontents,  or  even  servile 
addressers  and  associators,  than  from  warm,  open, 
honest  citizens,  who  speak  what  they  think,  but  have 
no  secret  machinations.  The  first  sort  will  turn  like 
the  sun-flower  to  the  sun,  to  the  powers  that  be. 


149 

Cuncta  priu*  Unlanda,  should  be  tlie  maxim  of  i -v 
erv  minister  before  he  goes  to  war.  He  should  treat 
for  peace  with  any  parties  that  are  able  to  wage  war  : 
punctilios  and  diplomatic  formalities  are  not  to  be  re- 
garded, when  the  blood,  the  liberty,  the  treasure,  the. 
political  existence  of  his  own  nation  are  in  danger. 

Officio  nee  te  certasse  priorem 

Pceniteat • — ■ Virg. 

If  what  Erasmus  says  ^  war  is  not  always  appli- 
cable to  modern  Europe.  \f-\  us  turn  our  eyes  to  the 
East  Indies,  and  see  if  it  will  not  quadrate  with 
transactions  of  Christians  in  that  quarter. 

King  James  said,  "  that  whilst  he  had  the  power 
of  making  judges  and  bishops,  he  would  make  that  te 
be  law  and  gospel  which  best  pleased  him." 


No.  IV; 

••'  I  CANNOT  believe  that  force  is  a  fit  argument 
to  produce  faith.  No  man  shall  ever  persuade  me* 
no,  not  even  the  bishop  of  Meaux  with  all  his  elo- 
quence, that  prisons  and  tortures,  dragoons  and  the 
galleys,  are  proper  means  to  convince  the  understand- 
ing, and  either  Christian  or  human  methods  of  con- 
verting men  to  the  true  religion." 

•Archbishop  Tillotson, 
page  176,  vol.  Hi.  octavo. 

"  If  in  the  revolution  of  things,  the  persecuted 
should  get  above  the  persecutors,  what  can  be  expect- 
ed, but  that  to  preserve  themselves  they  will  destroy 
those  from  whom  they  can  expect  nothing  but  des- 


150 

traction,  should  another  revolution  mount  them  up- 
permost again  ?  and  so  Christendom  will  be  made  a 
cockpit  of  cruelties  5  and  as  often  as  men's  under- 
standing are  deceived  or  abused,  so  often  there  will 
he  new  executions  and  massacres  5  which  will  be  the 
more  cruel  and  unmerciful,  because  they  are  conse- 
crated with  a  pretence  of  religion.  For  when  reli- 
gion, which  should  be  the  antidote  of  our  cruelty, 
proves  its  greatest  incentive,  it  must  needs  run  on  the 
faster  into  mischief,  by  how  much  that  which  stopped 
its  course  before  drives  it  on  with  greater  violence  ; 
so  that  by  persecuting  men  upon  the  score  of  opinion* 
we  do  what  in  us  lies  to  banish  charity  out  of  the 
world  ;  and  in  the  roam  of  that  love  and  union  which 
our  religion  enjoins,  to  introduce  nothing  but  rage., 
revenge,  and  cruelty,  and  to  make  Christendom  more 
barbarous  than  the  wilds  of  America." 

John  Scott,  D.  I). 

All  war  is  certainly  against  the  analogy  of  our  re- 
ligion, and  against  many  express  precepts  of  it. 

But  whatever  Christians  may  deduce  from  the  New 
Testament,  it  seems  to  be  a  settled  point  among  the 
orthodox,  that  war  is  lawful  to  Christians  ;  for  the 
articles  of  our  religion,  the  framers  of  which  had  a 
most  devout  regard  for  the  kingdoms  of  this  world, 
tell  us,  "  that  it  is  lawful  for  Christian  men,  at  the 
commandment  of  the  magistrates,  to  wear  weapons 
and  serve  in  the  wars."     Article  37. 

Tn  Latin  it  runs  thws :  "  Christianis  licet  ex  man- 
dato  m  agist  rat  lis,  anna  portare,  et  fusta  bella  adinin- 
istrare."  How  t  happened  that  in  the  translation 
the  word,  just,  tie  epithet  to  wars,  was  left  nut,  let 
others  determine.  Was  it  the  effect  of  ecclesiastical 
knavery.,  cringing  to  the  powers  that  be  ? 


151 

St.  Paul  say-*,  "  The  servants  of  the  Lord  must  ntt 
strive,  but  be  gentle  unto  all  men;  in  meekness  in- 
struettug  those  that  oppose  themselves;  it*  God  per* 
adventure  will  give  them  repentance  to  the  acknorwl- 
edging  the  truth.*'  But  a  nation  of  Atheists  or  un- 
believers in  Christ,  notwithstanding  St.  Paul,  are  t© 
be  convinced  (vide  Form  of  Prayer)  by  cannons, 
muskets,  bayonets,  and  dragoons.  This  is  gentleness 
to  all  men  ;  this  is  instructing  them  in  meekness  who 
oppose  themselves,  and  leaving  it  to  God  to  give  them 
repentance  to  the  acknowledging  the  truth. 

"Unless  we  can  meekly  instruct  men  by  cutting 
their  throats,  says  Dr.  Scott,  it  is  evident  by  this  text, 
we  must  either  persecute  them,  or  quit  the  title  of  be- 
ing "  Servants  of  God."  To  destroy  a  man's  life,  is 
as  strange  a  way  to  cure  him  of  his  errors,  as  cutting 
off  the  head  is  to  cure  him  of  the  toothache.  The  on- 
ly way  to  reduce  him  is  to  persuade  his  understand- 
ing, which  we  can  hardly  do  by  beating  out  his  brains. 
Corporal  punishment  has  no  more  virtue  in  rectify- 
ing a  man's  judgment,  than  syllogisms  to  cure  him  of 
the  stone  or  strangury.  Such  premises  can  infer  no 
conclusion,  except  it  be  that  of  his  life. — By  perse- 
cuting error  we  canonize  it." 

"The  Christian  religion  hath  made  no  particular 
provisions  for  the  conduct  of  war,  under  a  proper  ti- 
tle ;  because  it  hath  so  commanded  all  the  actions  of 
men,  hath  so  ordered  the  religion,  so  taken  care  that 
men  shall  be  just,  and  do  no  wrong,  hath  given  laws 
so  perfect,  rules  so  excellent,  threatening^  so  severe, 
promises  so  glorious,  that  there  can  he  nothing  want- 
ing towards  the  peace  and  felicity  of  mankind,  b«t 


152 

ike  wills  of  men.     If  men  be  subjects  of  Christ's  law. 
they  can  never  go  to  war  with  each  other." 

Bishop  Taylor. 

The  bishop  of  Llandaff  (Dr.  Watson)  is  of  opinion, 
that  "  no  princes  who  wage  offensive  war  are  Christ- 
ians." \_See  a  passage  of  his  Sermon,  in  Knox's  Nar* 
rative,  3d  Edition.'] 

"  iVnd  says  Bishop  Taylor,  "  with  respect  to  the 
examples  of  great  apparent  cruelty  in  war,  exhibited 
in  the  Old  Testament,  they  are  certainly  not  to  be  im- 
itated." 

"  Nothing,"  adds  the  same  aeute  prelate,  "  is  imita- 
able  but  what  is  good ;  but  in  these  there  was  nothing 
good,  but  the  obedience  ;  and  therefore  nothing  can 
legitimate  it,  but  a  commandment." 

The  good  of  such  proceedings  might  be  visible  to 
God,  but  is  not  to  us  ;  and  therefore  cannot  be  safely 
imitated.  Their  obedience  is  both  visible  and  good  5 
and  may  be  imitated.  But  whatever  appears  to  us 
wrong  requires,  before  we  venture  upon  it,  an  extra- 
ordinary legitimation ;  such  as  an  express  indubitable 
command :  and  then  when  we  are  convinced  of  the 
superior  wisdom  and  goodness  of  him  who  gave  the 
command,  we  must  conclude,  our  own  ideas  were  at 
first  erronious,  and  prepare  to  obey  implicitly. 

It  has  been  a  common  artifice  to  call  a  war,  I5el- 
lum  Domini,  the  war  of  God.  "  Nobody  fights  hear- 
tily, who  believes  himself  to  be  in  the  wrong,  and  that 
God  is  against  him:  whereas  a  firm  persuasion  of  the 
contrary  inspires  men  with  courage  and  intrepidity  ; 
it  furnishes  them  with  arguments  to  justify  the  malice 
of  their  hearts,   and  the  implacable  hatred  they  bear" 


153 

their  enemies;  it  confirms  them  hi  the  ill  opinion  they 
have  of  them,  and  makes  them  confident  of  victory. 
Si  Dens  pro  nobis  quia  contra  nos  ?  In  all  wars  it  is  an 
everlasting  maxim  in  politics,  That  wherever  religion 
can  be  brought  into  the  quarrel,  it  ought  never  to  be 
ueclected  ;  and  that  how  small  soever  the  difference 
may  be  between  the  contending  parties,  the  divines 
on  each  side  ought  to  magnify  and  make  the  most  of 
it  ;  for  nothing  is  more  comfortable  to  men,  than  the 
thought,  that  their  enemies  are  likewise  the  enemies 
of  God."  Dialogues  on  Honor,  page  159. 

"  Those  well-meaning  people  who  can  pray  and 
fight,  sing  psalms,  and  do  mischief,  with  a  good  con- 
science, may  in  many  respects  be  morally  good,  yet 
want  most  of  the  virtues  that  are  peculiar  to  Chris- 
tianity, and,  if  the  Gospel  speaks  truth,  necessary  to 
salvation."  Ibid  page  178. 

"  The  most  sacred  institutions  of  Christianity  may, 
by  the  assistance  of  pliable  divines,  be  made  servicea- 
ble to  the  most  antichristian  purposes  of  tyrants  and 
usurpers."  Page  258. 

"  Preachers,  1>y  a  small  deviation  from  the  doc- 
trine of  peace,  may  insensibly  seduce  their  hearers, 
and  perverting  the  end  of  their  function,  set  them  on 
to  enmity,  hatred  and  all  manner  of  mischief." 

Page  208. 

c;  But  no  discovery  of  the  craft  or  insincerity  of 
men,  can  ever  bring  any  dishonor  upon  the  Christian 
religion  itself,  I  mean  the  doctrine  of  CJirist,  which 
can  only  be  learned  from  the  New  Testament,where  it 
will  ever  remain  in  its  purity  and  lustre." 

Ibid  page  240. 


154, 

The  Following  passage  from  Milton  must  afford  the 
reader  pleasure.  The  Angel  Michael  addresses  Adam : 
But  now  prepare  thee  for  another  scene. 

He  look'cl,  and  saw  wide  territory  spread 
Before  him,  towns,  and  rural  works  between  ; 
Cities  of  men,  with  lofty  gates  ami  tow'rs, 
Concourse  in  arms,  fierce  faces  threat'ning  war, 
Giants  of  mighty  bone,  and  bold  emprise  ; 
Part  wield  their  arms,  part  curb  the  foaming  steed. 
Single,  or  in  array  of  battle  rang'd, 
Both  horse  and  foot,  nor  idle  must'ring  stood; 
One  way  a  band  select  from  forage  drives 
A  herd  of  beeves,  fair  oxen  and  fair  kine 
From  a  fat  meadow  ground  ;  or  fleecy  flock, 
Ewes  and  their  bleating  lambs  over  the  plain, 
Their  booty ;  scarce  with  life  the  shepherds  fly, 
But  call  in  aid,  which  makes  a  bloody  fray  ; 
With  cruel  torneament  the  squadrons  join ; 
Where  cattle  pastur'd  late,  now  scatter'd  lies 
With  carcasses  and  arms  th'  ensanguin'd  field 
Deserted  :  others  to  a  city  strong 
Lay  siege,  encamp'd  ;  by  batt'ry,  scale,  and  mine, 
Assaulting  ;  others  from  the  wall  defend 
With  dart  and  javelin,  stones  and  sulph'rous  fire ; 
On  each  hand  slaughter  and  gigantic  deeds. 
In  other  part  the  scepter'd  heralds  call 
To  counsel  in  the  city  gates  :  anon 
Grey-headed  men  and  grave,  with  warriors  mix'dj 
Assemble,  and  harangues  are  heard,  but  soon 
In  factious  opposition,  till  at  last 
Of  middle  age  one  rising,  eminent 
In  wise  deport,  spake  much  of  right  and  wrong, 
Of  justice,  of  religion,  truth  and  peace, 


155 

And  judgment  from  above  :  him  old  and  young 
Exploded,  and  had  seized  with  violent  hands, 
Had  not  a  cloud  descending  snateh'd  him  thence 
Unseen  amidst  the  throng :  so  violence 
Proceeded,  and  oppression,  and  sword-law 
Through  all  the  plain,  and  refuge  none  was  found. 

Adam  was  all  in  tears,  and  to  his  guide 
Lamenting  turn'd  full  sad  ;  O  what  are  these, 
Death's  ministers,  not  men,  who  thus  deal  death 
Inh  -manly  to  men,  and  multiply 
Ten  thousand  fold  the  sin  of  him  who  slew 
His  brother :  for  of  whom  such  massacre 
Make  they  but  of  their  brethren,  men  of  men  r 
But  who  was  that  just  man,  whom  had  not  heav'n 
Rescued,  had  in  his  righteousness  been  lost  ? 

To  whom  thus  Michael.     These  are  the  product 
Of  those  ill-mated  marriages  thou  saw'st; 
Where  good  with  bad  were  match'd,  who  of  themselves 
Abhor  to  join  ;  and  by  imprudence  mix'd, 
Produce  prodigious  births  of  body  'or  mind. 
Such  were  these  giants,  men  of  high  renown; 
For  in  those  days  might  only  shall  be  'admir'd, 
And  valour  and  heroic  virtue  call'd ; 
To  overcome  in  battle,  and  subdue 
Nations,  and  bring  home  spoils  with  infinite 
Man-slaughter,  shall  be  held  the  highest  pitch 
Of  human  glory,  and  for  glory  clone 
Of  triumph,  to  be  stii'd  great  conquerors, 
Patrons  of  mankind,  gods,  and  sons  of  gods  ; 
Destroyers  rightlier  call'd  and  plagues  of  men. 
Thus  fame  shall  be  achieved,  renown  on  earth, 
And  what  most  merits  fame  in  silence  hid. 
But  he,  the  sev'nth  from  thee,  whom  thou  beheldst 
The  only  righteous  in  si  world  perverse, 
21 


156 

And  therefore  hated,  therefore  so  beset 

With  foes  for  daring  single  to  be  just, 

And  utter  odious  truth,  that  God  would  come 

To  judge  them  with  his  saints :  him  the  Most  High 

Rapt  in  a  balmy  cloud  with  winged  steeds 

Did,  as  thou  saw'st  receive,  to  walk  with  God 

High  in  salvation  and  the  climes  of  bliss, 

Exempt  from  death  ;  to  shew  thee  what  reward 

Awaits  the  good,  the  rest  what  punishment ; 

Which  now  direct  thine  eyes  and  soon  behold, 


No.  V. 

AMONG  the  reasons  why  the  Jews  do  not  at  - 
knowledge  Jesus  Christ  to  be  the  Messiah  are  the 
wars  of  Christians. 

Episcopius  enumerates,  among  the  causes  of  the 
Jewish  rejection  of  Christ,  the  following  : 

"  Schismata  et  sectas,  exacerbationis  animorur. ;  in- 
dices, quibus  fit  ut  Christianus  a  Christiano  tanquam 
a  leproso  et  maledicto  abhorreat : 

"  Bella  non  necessaria,  cruenta  et  diuturna,  quae  hie 
princeps  adversus  ilium  gerit,  cum  horrenda.  et  lam- 
entabili  agrorum  et  urbium  vastatione  morum,  corrup- 
tione,  et  multorum  millenorum  hominum,  qui  in  suis' 
peccatis  et  sanguine  pereunt  internecione,  &c. 

"  Their  schisms  and  sects,  the  proofs  of  their  bitter- 
ness against  each  other ;  whence  it  happens,  that  a 
Christian  loaths  and  abominates  a  Christian  as  he  would 
a  leper,  or  one  that  lies  under  a  curse  : 

"  Unnecessary  wars,  bloody  and  of  long  duration, 
attended  with  a  horrible  and  lamentable  devastation  of 


157 

country  and  cities,  a  corruption  of  morals,  and  the 
slaughter  of  many  thousand  human  creatures,  who  die 
in  their  sins,  &c." 

Though  the  Jewish  prophets,  and  Isaiah  in  particu- 
lar, predicted  universal  peace  under  the  Messiah's 
reign,  and  named  him  the  Prince  of  Peace  ;  yet  there 
have  certainly  been  more  wars  since  the  birth  of  Christ 

than  before. 

Vide  E/iisco/rii,  ft.  438,  torn.  it.  et  p.  207. 

Christians  go  to  war  with  more  alacrity  than  to 
church. 

"  Hodie  adhuc  totus  pene  Christianus  orbis  a  caede 
et  sanguine  suorum  rubet ;  funestissimumque  drama 
Judaeis  profanisque  omnibus  spectandum  praebet. 

"  Haec  sane  tarn  sunt  faeda,  tarn  turpia,  tarn  detest- 
anda,  ut  quis  color  iis  obduci  possit  non  videam : 

"  Certe  alterutrum  fatendum  ingenue  nobis  est,  am 
eos  quibus  ista  crudelia  consilia,  studia  bellaque  pla- 
cent,  iisque  aut  immiscent,  aut,  qua  possunt,  non  in- 
ercedunt,  consiliis,  precibus,  votis  studiisque  pacs 
iegeneres  Christianos  et  religionis  Christi  proba  ae 
maculas ;  aut  Judaeos  causam  justissimam  habere,  cur 
a  religione  Christiana  abhorreant.  Istud  si  fateamur, 
;ldes  prsdictionum  constat,  et  religionis  Christiana? 
gloria  in  tuto  est.  Cur  autem  istud  non  fateamur  i 
Pauci  enim  oppido  sunt,  isti  bellorum  tarn  immanium 
lam  auctores,  tarn  fautores,  prae  turba.  Christianorum, 
quibus  ista  displicent. 

"  Regum  fere  principumque  et  quibus  res  angusta 
est  domi,  istae  factiones  sunt,  non  populorum.  Et 
faex  ac  sentina  plebis  sequitur  non  flos  populi.  Ilia 
turbis  gaudet  et  motibus  ;  prona  in  tumultus  et  aura 
mobilior  ad  seditiones  ;  hie  pacem  atque  idcirco  vom- 
cres  &.  falces  amet,  non  gladios  aut  sicas.     Atque  hunc 


15£ 

ego  verum  Christi  populum  esse  habendum  censeo,  ad 
qi>em  praedictiones  pertinent ;  caeteros  non  nisi  defor- 
mes  strumas  ac  verrucas  populo  Christi  adnatas. 

"  So  that  to  this  very  day  almost  the  whole  of  Chris- 
tendom is  red  with  the  blood  and  massacre  of  Christ- 
ians, and  exhibits  a  most  woful  tragedy  for  the  con- 
templation of  the  Jews,  and  all  who  are  not  believers 
in  Christianity. 

"  These  proceedings  are  so  foul,  so  base,  so  detest- 
able, that  I  can  find  no  colours  to  lay  upon  them  suffi- 
ciently strong  to  hide  their  deformity. 

"  We  must  undoubtedly  confess  ingenuously  one  of 
these  two  things,  either  that  those  who  approve  of 
such  bloody  counsels,  such  cruel  purposes,  such  un- 
natural wars,  or  take  a  part  in  them,  or  do  not  oppose 
them  to  the  utmost  of  their  power  by  their  advice, 
their  prayers,  their  ardent  wishes,  and  their  zealous 
endeavours  for  peace,  are  degenerate  christians,  the 
disgrace,  the  spots  and  stains  of  Christ's  religion  ;  or, 
that  the  Jews  have  very  substantial  reasons  for  reject- 
ing Christianity. 

"  If  we  confess  the  former,  then  the  credit  of  the 
prophecies  will  be  maintained,  and  the  honour  of  the 
christian  religion  remains  unsullied.  And  why  should 
we  not  confess  the  former  ? 

"  For  they  are  very  few,  indeed,  who  engage  in  or 
approve  these  cruel  wars,  in  comparison  with  the  mul- 
titude of  christians  who  reprobate  them. 

"  Those  who  engage  in,  or  approve  of  these  wars, 
consist  of  a  confederacy  of  kings  and  nobles,  and  of 
needy  adventurers  in  their  train,  not  of  the  people  in 
any  country. 

"  It  is  only  the  dregs  and  offscourings  of  the  lowest- 
rabble  that  follow  them,  not  the  flower  of  the  people — 
the  better  sort. 


159 

'{  The  mere  rabble  love  commotion,  are  prone  to 
riot,  and  veer  about  like  the  wind  to  favour  any  dis- 
turbance. 

■  But  the  better  sort  of  the  people  (flos  populi)  de- 
lights in  peace ;  and  therefore  prefers  the  plough  and 
the  sickle  to  the  sword  and  the  bayonet. 

"  And  these  latter,  I  think,  are  to  be  esteemed  the 
true  people  of  Christ,  to  whom  the  prophecies  respect- 
ing christians  refer  :  the  rest,"  (he  means  the  warring 
kings  and  nobles  of  his  time,  and  the  rabble  in  their 
train,  "  are  no  more  than  ugly  warts  and  wens,  mere 
fungous  excrescences  growing  on  the  body  of  the 
christian  people."  Episcopius. 


Whoever  has  a  real  regard  for  the  improvement  of 
human  nature,  the  prevalence  of  genuine  christianity> 
the  flourishing  state  of  sound  learning,  philosophy,  the 
fine  arts,  commerce,  liberty,  all  that  raises  the  dignity 
of  man  and  accommodates  life,  must  see,  with  deep 
regret,  a  military  spirit  likely  to  prevail  through  all 
the  most  polished  countries  of  Europe. 

To  arm  a  whole  people,  in  addition  to  vast  standing 
armies  and  a  numerous  militia  ;  to  arm  them  under 
the  direction  and  in  the  pay  of  a  proud  aristocracy,  the 
aristocracy  of  enormous  weaith  united  with  the  aristo- 
cracy of  hereditary  rank,  to  arm  them  without  consult- 
ing the  representatives  of  their  own  choice,  may,  in- 
deed, increase  an  influence  which  has  increased,  is 
increasing,  and  ought  to  be  diminished  ;  but  seems  to 
forbodc  no  good  to  the  general  liberty  and  happiness 
of  the  people,  the  majority  of  rational  and  immortal 
beings  on  the  face  of  the  whole  globe. 

Against  such  influence,  seconded  by  the  eloquence 
t>f  the  cannon's  mouth,  argument,  it  is  to  be  feared- 


160 

will  avail  but  little.  What  remains  then,  but  that  in. 
the  retirement  of  a  private  station,  all  true  patriots 
lovers  of  their  fellow-creatures  as  well  as  of  their  own 
country,  while  they  deplore  what  they  cannot  prevent, 
pray  to  almighty  God,  that  when  every  man  has,  by 
authority,  an  instrument  of  destruction  in  his  hand, 
the  consequence  may  not  be  "  confusion  and  every 
evil  work."  Let  it  be  remembered,  that  "  silent  leges 
inter  arraa,"  the  voice  of  the  law  and  constitution  will 
not  be  heard  amidst  the  din  of  arms.  At  a  time  when 
the  minds  of  men  are  heated,  to  arm  their  hands  and 
blow  the  trumpet  of  war  in  the  vale  of  peace,  is  an 
experiment  pregnant  with  danger. 

SED  BENE   VORTAT  DETTS. 


NOTES. 


Of  the  title  Antijiolemus,  (the  ofi/ioser  of  war,)  firt*> 
fixed  to  this  Treatise. 

Erasmus  gave  it  no  Title;  but  introduced  it  into  hi:: 
adagia,  under  a  proverb,  I  suppose,  from  the  benevolent  de- 
sign of  increasing  its  circulation,  and  putting  it  into  the 
hands  of  those  who,  from  party  spirit,  might  be  averse  to  a 
treatise  professedly  written  against  war.  But  he  says,  in 
this  very  Treatise,  he  once  wrote  a  piece  which  he  called 
Antipolemus,  which,  however,  does  not  appear  in  his  works. 
I  thought,  therefore,  that  he  himself  would  approve  this 
title,  which,  besides  that  it  is  proper  in  itself,  was  also 
chosen  by  this  great  man  for  a  treatise  against  war,  which, 
he  says,  he  meditated,  and  of  which  this  is  probably  a  frag  • 
ment. 


Note  referred  to  in  fiage  53,  concerning  a  Cadmcean 
victory,  which  is  again  mentioned  in  one  of  the  letters 
of  Erasmus. 

A  Cadmsean  victory  is  a  victory  gained  to  the  destruction 
or  great  loss  of  the  victors,  or  of  both  the  contending  parties 
Many  modern  victories  have  been  truly  Cadmxan  victories. 
The  story  of  Cadmus's  soldiers,  from  whom  is  derived  this 
proverbial  expression,  cannot  require  repetition  in  this  place. 
They  who  wish  for  a  fuller  explanation  of  the  proverb,  will 
find  it  in  Suidas,  under  the  article,  K*Jy.y*  mm. 


W-*:2*!?] 


DATE  DUE 


J     'HINTIBINU.S.J 


r  m 


